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HARVARD

COLLEGE
LIBRARY

HOMERIC HYMNS

• Of ATHENE

THE

HOMERIC HYMNS.

A NEW PROSE TRANSLATION

AND ESSAYS, LITERARY AND MYTHOLOGICAL.

ANDREW LANG

WITH ILLUSTRATIONS

NEW YORK

LONGMANS, GRETEN, AND CO.

LONDON: GEORGE ALLEN

rfb

Grh ^2,772. 3

HARVARD

UNIVERSITY

LIBRARY

\OCT201963

Printed by

Ballantynb, Hanson 6* Ca

Edinburgh

HENRY BUTCHER

A UTTLE TOKEN OF
A LONG FRIENDSHIP

PREFACE

' I O translate the Hymns usually called
" Homeric " had long been my wish,
and, at the Publisher's suggestion, I under-
took the work. Though not in partnership,
on this occasion, with my friend, Mr. Henry
Butcher (Professor of Greek in the University
of Edinburgh), 1 have been fortunate in re-
ceiving his kind assistance in correcting the
proofs of the longer and most of the minor
Hymns. Mr. Burnet, Professor of Greek in
the University of St. Andrews, has also most
generously read the proofs of the translation.
It is, of course, to be understood that these
scholars are not responsible fof the slips
which may have wandered into my version.

viii PREFACE

the work of one whose Greek has long " rusted
in disuse." Indeed I must confess that the
rendering " Etin " for ireKwp is retained in spite
of Mr. Butcher, who is also not wholly satis-
fied with "gledes of light," and with "shiel-
ing" for a pastoral summer station in the
hills. But I know no word for it in English
south of Tweed.

Mr. A. S. Murray, the Head of the Classi-
cal Department in the British Museum, has
also been good enough to read, and suggest
corrections in the preliminary Essays ; while
Mr. Cecil Smith, of the British Museum,
has obligingly aided in selecting the works
of art here reproduced.

The text of the Hymns is well known to
be corrupt, in places impossible, and much
mended by conjecture. I have usually
followed Gemoll {Die Homerischen Hymneti,
Leipzig, 1886), but have sometimes preferred
a MS. reading, or emendations by Mr.

PREFACE ix

Tyrrell, by Mr, Verral, or the admirable
suggestions of Mr. Allen. My chief object
has been to find, in cases of doubt, the
phrases least unworthy^, of the poets. Too
often it is impossible - to be certain as to
what they really wrote.

I have had beside me the excellent prose
translation by Mr. John Edgar (Thin, Edin-
burgh, 1 891). As is inevitable, we do not
always agree in the sense of certain phrases,
but I am far from claiming superiority for
my own attempts.

The method employed in the Essays, the
anthropological method of interpreting be-
liefs and rites, is still, of course, on its trial.
What can best be said as to its infirmities,
and the dangers of its abuse, and of system-
making in the present state of the evidence,
will be found in Sir Alfred Lyall's "Asiatic
Studies," vol. ii. chaps, iii. and iv. Readers
inclined to pursue the subject should read

xii CONTENTS

PAGB

X. TO ATHENE 222

XI. TO HERA 223

XII. TO DEMETER 224

XIII. TO THE MOTHER OP THE GODS . 225

XIV. TO HERACLES THE LION-HEART . 226
XV. TO ASCLEPIUS 22/

XVI. TO THE DIOSCOURI 228

XVII. TO HERMES 229

XVIII. TO PAN .230

XIX. TO HEPHiESTUS 233

XX. TO APOLLO 234

XXI. TO POSEIDON 235

XXIL TO HIGHEST ZEUS 236

XXIII. TO HESTIA 237

XXIV. TO THE MUSES AND APOLLO . . 238
XXV. TO DIONYSUS 239

XXVI. TO ARTEMIS 240

XXVII. TO ATHENE 243

XXVIII. TO HESTIA 244

XXIX. TO EARTH, THE MOTHER OF ALL . . 246

XXX. TO HELIOS 248

XXXL TO THE MOON . .250

XXXII. TO THE DIOSCOURI • 252

XXXIII. TO DIONYSUS 254

LIST OF ILLUSTRATIONS

Bust of Athene FrofUispiece

F&nninga vtue^fmndai Aiktns, now in ike British Museum

Hermes with the Boy Dionysos . , facing page 35

Siaiue by Praxiteles^ found at Olym^a

Mourning Demeter .... facing page 54

Marble statue /rem Cnidos, In the British Museum

Silver Denarius of C. Vibius Pansa {about

90 B.C.) page 56

Obv. Head (^ Apollo'. Rev. Demeter searching/or Persephone

Demeter and Persephone sending Tripto-

lemos on his Mission . fadngpage 92

Metrble reU^/ound at Eleusis^ now m Athens

Silver Stater of Croton (adout 400 b.c.) page 103

Obv. Hercules^ the Founder, Rev. Apollo shooting the Python
by Ute Delphic Tripod

Leto with her Infants, Apollo and

Artemis 'facing page 104

From a veue in the British Museum {Sixth Century b.c.)

Hermes making the. Lyre . fadngpage 136

Bronu reli^in the British Museum (Fourth Century b.c.)

Aphrodite fadngpage 166

Mearble statue in the Louvre

• ••

Xllt

xiv UST OF ILLUSTRATIONS

Syracusan Medaluon by EuAiNETOS . /t^ 183

Obv. H4md f^P ent^ A mt . Rcr. VikfmimtCkmriti

Dionysus Sailing in his Sacred Ship . „ 213

/mieritr Des^gm mt m. Kjlix ij Sjukims m Mmmidk

Pan, WITH Goat and Shepherd's Crook fadt^page 230

Ttrrm-ctttm. limtmiitjrmm Tmmmgrm. im ike BriHdk Mmtemm

Apollo, Artemis, and Leto in Proces-
sion Joeing pagi 241

MmrUerth^mtke

The Dioscuri coming to the Feast of the

Thsoxenia Ad^/H' 252

F^rtm m mur m tkt ArUuA Mmatmm {Sixik Ctmimy B.C.)

ESSAYS INTRODUCTORY

THE HOMERIC HYMNS

THE

SO-CALLED HOMERIC HYMNS

" T^HE existing collection of the Hymns is
* of unknown editorship, unknown date,
and unknown purpose," says Baumeister.
Why any man should have collected the little
preludes of five or six lines in length, and of
purely conventional character, while he did
not copy out the longer poems to which they
probably served as preludes, is a mystery.
The celebrated Wolf, who opened the path
which leads modern Homerologists to such an
extraordinary number of divergent theories,
thought rightly that the great Alexandrian
critics before the Christian Era, did not re-
cognise the Hymns as " Homeric." They did
not employ the Hymns as illustrations of
Homeric problems ; though it is certain that
they knew the Hymns, for one collection did

HOMERIC HYMNS

exist in the third century B.C.* Diodorus
and Pausanias, later, also cite ** the poet
in the Hymns," " Homer in the Hymns " ;
and the pseudo - Herodotus ascribes the
Hymns to Homer in his Life of that author.
Thucydides, in the Periclean age, regards
Homer as the blind Chian minstrel who
composed the Hymn to the Delian Apollo :
a good proof of the relative antiquity of
that piece, but not evidence, of course, that
our whole collection was then regarded as
Homeric. Baumeister agrees with Wolf that
the brief Hymns were recited by rhapsodists
as preludes to the recitation of Homeric or
other cantos. Thus, in Hymn xxxi. i8, the
poet says that he is going on to chant "the
renowns of men half divine." Other pre-
ludes end with a prayer to the God for
luck in the competition of reciters.

This, then, is the plausible explanation
of most of the brief Hymns — they were

^ Baumeister, p. 94, and note on Hymn to Hermes, 51,
citing Antigonus Carystius. See, too, Gemoll, Di€ Homerischen
Hymmn^ p. 105.

THE LONGER HYMNS

preludes to epic recitations — but the question
as to the long narrative Hymns with which
the collection opens is different. These were
themselves rhapsodies recited at Delphi, at
Delos, perhaps in Cyprus (the long Hymn
to Aphrodite), in Athens (as the Hymn to
Pan, wbo was friendly iii the Persian in-
vasion), and so forth. That the Pisistratidae
organised Homeric recitations at Athens is
certain enough, and Saumeister suspects, in
xiv., xxiii., xxx., xxxi., xxxii., the hand of
Onomacritus, the forger of Oracles, that
strange accomplice of the Pisistratidae.. The
Hymn to Aphrodite is just such a lay as
the Phaeacian minstrel sang at the feast
of Alcinous, in the hearing of Odysseus.
Finally Baumeister supposes our collection
not to have been made by learned editors,
like Aristarchus and Zenodotus, but com-
mitted Confusedly from memory to papyrus
by some amateur. The conventional attri-
bution of the Hymns to Homer, in spite of
linguistic objections, and of many allusions
to things unknown or unfamiliar in the

HOMERIC HYMNS

Epics, is merely the result of the tendency
to set down '^ masterless " compositions to a
well-known name. Anything of epic charac-
teristics was allotted to the master of Epic.
In the . same way an unfathered joke of
Lockhart's was attributed to Sydney Smith,
and the process is constantly illustrated in
daily conversation* The word vfivo^^ hymn,
had not originally a religious sense : it
merely meant a lay. Nobody calls the
Theocritean idylls on Heracles and the
Dioscuri "hymns," but they are quite as
much "hymns" (in our sense) as the
"hymn" on Aphrodite, or on Hermes.

To the English reader familiar with the
Iliad and Odyssey the Hymns must appear
disappointing, if he come to them with an
expectation of discovering merits like those
of the immortal epics. He will not find that
they stand to the Iliad as Milton's ''Ode
to the Nativity" stands to "Paradise Lost."
There is in the Hymns, in fact, no scope
for the epic knowledge of human nature in
every mood and aspect. We are not so

GODS AND MEN

much interested in the Homeric Gods as
in the Homeric mortals, yet the Hymns
are chiefly concerned not with men, but with
Gods and their mythical adventures. How-

ever, the interest of the Hymn to Demetef
is perfectly human, for the Go ddess is in
sorrow, and is mingling with men^ The
Hymn to Aphrodite, too, is Homeric in its
grace, and charm, and divine sense of human
limitations, of old age that comes on the
fairest, as Tithonus and Anchises ; of death
and disease that wait for all. The life of the
Gods is one long holiday ; the end of our
holiday is always near at hand. The Hymn
to Dionysus, representing him as a youth in
the fulness of beauty, is of a charm which
was not attainable, while early art repre-
sented the God as a mature man ; but
literary art, in the Homeric age, was in
advance of sculpture and painting. The
chief merit of the Delian Hymn is in the
concluding description of the assembled
lonians, happy seafarers like the Phaea-
cians in the morning of the world. The

8 HOMERIC HYMNS

confusions of the Pythian' Hymn to Apollo
make it less agreeable ; and the humour
of the Hymn to Hermes is archaic. All
those pieces, however, have delightfully fresh
descriptions of sea and land, of shadowy
dells, flowering meadows, dusky, fragrant
caves ; of the mountain glades where the
wild beasts fawn in the train of the winsome
Goddess ; and the high still peaks where Pan
wanders among the nymphs, and the glens
where Artemis drives the deer, and the
spacious halls and airy palaces of the Im-
mortals. .The .Hymns are fragments of the
work of a school which had a great Master
and great traditions : they also illustrate many
aspects of Greek religion.

, In the essays which follow, the religious
.aspfict_of-the_HyiansJs chiefly dwelt upon:
I "endeavour to bring out what Greek religion
had of human and sacred, while I try to
explain its less majestic features as no less
human : as derived from the earliest attempts
at speculation and at mastering the secrets
of the world. In these chapters regions are

GREEKS AND SAVAGES

visited which scholars have usually neglected
or ignored. It may seem strange to seek
the origins of Apollo, and of the renowned
Eleusinian Mysteries, in the tales and rites of
the Bor2^ and the Nanga ; in the beliefs and
practices of Pawnee^ and Larrakeah, Yao
and Khond. But these tribes, too, are human,
and what they now or lately were, the remote
ancestors of the Greeks must once have been.
All races have sought explanations of their
own ritual in the adventures of the Dream
Time, the Akherittga, when beings of a more
potent race, Gods or Heroes, were on earth,
and achieved and endured such things as
the rites commemorate. And the things thus
endured and achieved, ^ I try to show,
are everywhere of much the same nature ;
whether they are now commemorated by
painted Ravages in the Bora or the Medicine
Dance, or whether they were exhibited and
proclaimed by the Eumolpidas in a splendid
hall, to the pious of Hellas and of Rome.
;My attempt may seem audacious, and to
many scholars may even be repugnant ; but

10 HOMERIC HYMNS

it is on these lines, I venture to think, that
the darker problems of Greek religion and
rite must be approached. They are all
survivals, however fairly draped and adorned
by the unique genius of the most* divinely
gifted race of mankind.

The method of translation is that adopted
by Professor Butcher and myself in the
Odyssey, and by me in a version of Theo-
critus,' as well as by Mr. Ernest Myers, who
preceded us, in his Pindar. That method
has lately been censured and, like all
methods, is open to objection. But I
confess that neither criticism nor example
has converted me to the use of modern
colloquial English, and I trust that my
persistence in using poetical English words
in the translation of Greek poetry will not
greatly offend. I cannot render a speech
of Anchises thus : —

"If you really are merely a mortal, and
if a woman of the normal kind was your
mother, while your father (as you lay it
down) was the well-known Otreus, and if you

QUESTION OF STYLE ii

come here all through an undying person,
Hermes ; and if you are to be known hence-
forward as my wife, — ^why, then nobody,
mortal or immortal, shall interfere with my
intention to take instant advantage of the
situation."

That kind of speech^ though certainly long-
. winded, may be the manner in which a con-
temporary pastoralist would address a Goddess
*' in a coming on humour." But the situation
does not occur in the prose of our existence,
and I must prefer to translate the poet in a
manner more congenial, if less up to date.
For one rare word "Etin" (nriX^p) I must
apologise: it seems to me to express the
vagueness of the unfamiliar monster, and is
old Scots, as in the tale of " The Red Etin
of Ireland."

THE HYMN TO APOLLO

THE Hymn to Apollo presents innupierable
difficulties, both of text, which is very cor-
rupt, and as to the whole nature and aim of
the composition. In this version it is divided
into two portions, the first dealing with the
birth of Apollo, and the foundation of his
shrine in the isle of Delos ; the second con-
cerned with the establishment of his Oracle
and fane at Delphi. The division is made
merely to lighten the considerable strain on
the attention of the English reader. I have
no pretensions to decide whether the second
portion was by the author of the first, or
is an imitation by another hand, or is con-
temporary, or a later addition, or a. mere
compilation from several sources. The first
part seems to find a natural conclusion, about
lines 176-181. The blind singer (who is

MR. VERRALLS THEORY 13

quoted here by Thucydides) appears at that
point to say farewell to his cherished Ionian
audience. What follows, in our second part,
appeals to hearers interested in the Apollo of
Crisa, and of the Delphian temple : the Pythian
Apollo.

According to a highly ingenious, but
scarcely persuasive theory of Mr. Verrall's,
this interest is unfriendly.^ Our second part
is no hymn at all, but a sequel tacked on
for political purposes only: and valuable for
these purposes because so tacked on.

From line 207 to the end we have this
sequel, the story of Apollo's dealings as
Delphinian, and as Pythian ; all this following
on detached fragments of enigmatic character,
and containing also (305-355) the interca-
lated myth about the birth of Typhaon from
Hera's anger. In the politically inspired
sequel there is, according to Mr. Verrall, no
living zeal for the honour of Pytho (Delphi).
The threat of the God to his Cretan ministers,

^ foumal of HelUnic Society^ vol. xiv. pp. 1-29. Mr. Verrall's
whole paper ought to be read, as a summary cannot be adequate.

14 HOMERIC HYMNS

— " Beware of arrogance, or . . ," — must be
a prophecy after the event. Now such an
event occurred, early in the sixth . century,
when the Crisaeans were supplanted by the
people of the town that had grown up round
the Oracle at Delphi. In them, and in the
Oracle under their management, the poet
shows no interest (Mr. Verrall thinks), none
in the many mystic peculiarities of the shrine.
It is quite in contradiction with Delphian
tradition to represent, as the Hymn does,
Trophonius and Agamedes as the original
builders.

Many other points are noted — such as the
derivation of " Pytho " from a word meaning
rotj — to show that the hymnist was rather
disparaging than celebrating the Delphian
sanctuary. Taking the Hymn as a whole,
more is done for Delos in three lines, says
Mr. Verrall, than for Pytho or Delphi in three
hundred. As a whole, the spirit of the piece
is much more Delian (Ionian) than Delphic.
So Mr. Verrall regards the Cento as "a re-
ligious pasquinade against the sanctuary on

MR, VERRALVS THEORY 15

Parnassus/' a pasquinade emanating from
Athens, under the Pisistratidae, who, being
Ionian leaders, had a grudge against ''the
Dorian Delphi," "a comparatively modern,
unlucky, and from the first unsatisfactory"
institution. Athenians are interested in the
"far-seen" altar of the seaman's Dolphin
God on the shore, rather than in his inland
Pythian habitation.

All this, with much more, is decidedly
ingenious. If accepted it might lead the way
to a general attack on the epics, as tendenz
pieces, works with a political purpose, or
doctored for a political purpose. But how
are we to understand the uses of the pasqui-
nade Hymn ? Was it published, so to speak,
Xo amuse and aid the Pisistratidae ? Does
such remote antiquity show us any examples
of sucli handling of sacred things in poetry ?
Might we not argue that Apollo's threat to
the Crisaeans was meant by the poet as a
friendly warning, and is prior to the fall of
Crisa? One is reminded of the futile in-
genuity with which German critics, following

1 6 HOMERIC HYMNS

their favourite method, have analysed the
fatal Casket Letters of Mary Stuart into letters
to her husband, Darnley ; or to Murray ; or
by Darnley to Mary, with scraps of her diary,
and false interpolations. The enemies of the
Queen, coming into possession of her papers
after the affair of Carberry Hill, falsified the
Casket Letters into their present appearance
of unity. Of course historical facts make this
ingenuity unavailing. We regret the circum-
stance in the interest of the Queen's reputa-
tion, but welcome these illustrative examples
of what can be done in Germany.* ,

Fortunately all Teutons are not so ingeni-
ous. Baumeister has fallen on those who,
in place of two hymns, Delian and Pythian,
to Apollo, offer us half-a-dozen fragments.
By presenting an array of discordant conjec-
tures as to the number and nature of these
scraps, he demonstrates the purely wilful
and arbitrary nature of the critical method
employed.* Thus one learned person believes

^ Henderson, " The Casket Letters," p. 67,

' Baumeister, " Hymni Homerid," i860, p. 108 tt seq.

BAUMEISTEKS THEORY 17

in (i) two perfect little poems ; (2) two larger
hymns ; (3) three lacerated fragments of
hymnS| one lacking its beginning, the other
wofuUy deprived of its end. Another savant
detects no less than eight fragments, with in-
terpolations ; though perhaps no biblical critic
ejusdem farinm has yet detected eight Isaiahs.
There are about ten other theories of similar
plausibility and value. Meanwhile Baumeister
argues that the Pythian Hymn (our second
part) is an imitation of the Delian ; by a
follower, not of Homer, but of Hesiod. Thus,
the Hesiodic school was closely connected
with Delphi ; the Homeric with Ionia, so
that Delphi rarely occurs in the Epics ; in
fact only thrice (I. 405, 0. 80, X. 581). The
local knowledge is accurate (Pythian Hymn,
103 5^^.). These are local legends, and
knowledge of the curious chariot ritual of
Onchestus. The Muses are united with the
Graces as in a work of art in the Delphian
temple. The poet chooses the Hesiodic and
un-Homeric myth of Heaven and Earth,
and their progeny : a myth current also in

i8 HOMERIC HYMNS

Polynesia, Australia, and New Zealand. The
poet is full of inquiry as to qrigins, even ety-
mological, as is Hesiod. Like Hesiod (and
Mr. Max MQller), engines rerum ex nominibus
explicat. Finally, the second poet (and here
every one must agree) is a much worse poet
than the first. As for the prophetic word of
warning to the Crisaeans and its fulfilment,
Baumeister urges that the people of Cirrha,
the seaport, not of Crisa, were punished, in
Olympiad 47 (Grote, ii. 374).

Turning to GemoU, we find him maintain-
ing that the two parts were in ancient times
regarded as one hymn in the age of Aristo-
phanes.^ If so, we can only reply, if. we
agree with Baumeister, that in the age of
Aristophanes, or earlier, there was a plentiful
lack of critical discrimination. As to Bau-
meister's theory that the second part is
Hesiodic, GemoU finds a Hesiodic reminis-
cence in the first part (line 121), while there
are Homeric reminiscences in the second
part.

^ DU Homerischen Hymnen^ p. Ii6 (1886).

HYMN AND EPIC 19

Thus do the learned differ among them-
selves, and an ordinary reader feels tempted
to rely on his own literary taste.

According to that criterion, I think we pro-
bably have in the Hymn the work of a good
poet, in the early part ; and in the latter part,
or second Hymn, the work of a bad poet,
selecting unmanageable passages of myth,
and handling them pedantically and ill. At
all events we have here work visibly third
rate, which cannot be said, in my poor
opinion, about the immense mass of the Iliad
and Odyssey. The great Alexandrian critics
did not use the Hymns as illustrative material
in their discussion of Homer. Their instinct
was correct, and we must not start the con-
sideration of the Homeric question from these
much neglected pieces. We must not study
obscurum per obscurius. The genius of the
Epic soars high above such myths as those
about Pytho, Typhaon, and the Apollo who
is alternately a dolphin and a meteor : soars
high above pedantry and bad etymology. In
the Epics we breathe a purer air.

20 HOMERIC HYMNS

Descending, as it did, from the myth-
ology of savages, the mythic store of Greece
was rich in legends such as we find
among the lowest races. Homer usually
ignores them : Hesiod and the authors of
the Hymns are less noble in their selec-
tions.

For this reason and for many others, we
regard the Hymns, on the whole, as post-
Homeric, while their collector, by inserting
the Hymn to Ares, shows little proof of dis-
crimination. Only the methods of modern
German scholars, such as Wilamowitz Mollen-
dorf, and of Englishmen like Mr. Walter
Leaf, can find in the Epics marks of such
confusion, dislocation, and interpolations as
confront us in the Hymn to Apollo. (I
may refer to my work, "Homer and the
Epic," for a defence of the unity of Iliad
and Odyssey.) For example, Mr. Verrall
certainly makes it highly probable that the
Pythian Hymn, at least in its concluding
words of the God, is not earlier than the
sixth century. But no proof of anything

REUGION 21

like this force is brought against the anti-
quity of the Iliad or Odyssey.

As to the myths in the Hymns, I would
naturally study them from the standpoint of
anthropology, and in the light of compari-
son of the legends of much more backward
peoples than the Greeks. But that light at
present is for me broken and confused.

I have been led to conclusions varying
from those of such students as Mr. Tylor
and Mr. Spencer, and these conclusions
should be stated, before they are applied
to the Myth of Apollo. I am not inclined,
like them, to accept "Animism," or "The
Ghost Theory," as the master-key to the
(nrigin of religion, though Animism is a
great tributary stream. To myself it now
appears that among the lowest known races
we find present a fluid mass of beliefs both
high and low, from the belief in a moral
creative being, a judge of men, to the pettiest
fable which envisages him as a medicine-
man, or even as a beast or bird. In my
opinion the higher' belief may very well be

22 HOMERIC HYMNS

the earlier. While I can discern the processes
by which the lower myths were evolved, and
were attached to a worthier pre-existing
creed, I cannot see how, if the lower faiths
came first, the higher faith was ever evolved
out of them by very backward savages.

On the other side, in the case of Australia,
Mr. Tylor writes : *' For a long time after
Captain Cook's visit, the information as to
native religious ideas is of the scantiest."
This was • inevitable, for our information has
only been obtained with the utmost diffi-
culty, and under promises of secrecy, by
later inquirers who had entirely won the
confidence of the natives, and had been initi-
ated into their Mysteries. Mr. Tylor goes
on in the same sentence : '' But, since the
period of European colonists and mission-
aries, a crowd of alleged native names for
the Supreme Deity and a great Evil Deity
have been recorded, which, if really of native
origin, would show the despised black fellow
as in possession of theological generalisations
as to the formation and conservation of the

BORROWED BEUEFS 23

universe, and the nature of good and evil,
comparable with those of his white supplanter
in the land." ^ Mr. Tylor then proceeds to
argue that these ideas have been borrowed
from missionaries. I have tried to reply to
this argument by proving, for example, that
the name of Baiame, one of these deities,
could not have been borrowed (as Mr. Tylor
seems inclined to hold) from a missionary
tract published sixteen years after we first
hear of Baiame, who, again, was certainly
dominant before the arrival of missionaries.
I have adduced other arguments of the same
tendency, and I will add that the earliest
English explorers ;tnd missionaries in Virginia
and New England (1586-1622) report from
America beliefs absolutely parallel in many
ways to the creeds now reported from
Australia. Among these notions are "ideas
of moral judgment and retribution after
death," which in Australia Mr. Tylor marks
as " imported." * In my opinion the

^ Journal Anihrop, InsL, Feb. 1892, p. 290.
* (Op, cit., p. 296.) See "Are Savage Gods Borrowed from
Missionaries?" (Nintteenth Century t January 1899).

24 HOMERIC HYMNS

certainty that the beliefs in America were
not imported, is another strong argument for
their native character, when they are found
with such striking resemblances among the
very undeveloped savages of Australia.

Savages, Mr. Hartland says in a censure
of my theory, are "guiltless" of Christian
teaching.^ If Mr. Hartland is right, Mr.
Tylor is wrong ; the ideas, whatever else
they are, are unimported, yet, ie^ Mr.
Tylor, the ideas are comparable with those
of the black man's white supplanters. I
would scarcely go so far. If we take, how-
ever, the best ideas attributed to the blacks,
and hold them disengaged from the accre-
tion of puerile fables with which they are
overrun, then there are discovered notions
of high religious value, undeniably ana-
logous to some Christian dogmas. But the
sanction of the Australian gods is as power-
fully lent to silly, or cruel, or needless
ritual, as to some moral ideas of weight
and merit. In brief, as far as I am able

* Hartland, ** Folk-Lore," ix. 4,312; x. I, p. 51.

APOLLO 25

to see, all sorts of ideas, the lowest and
the highest, are held at once confusedly
by savages, and the same confusion survives
in ancient Greek belief. As far back as we
can trace him, man had a wealth of religious
and mythical conceptions to choose . from,
and different peoples, as they advanced in
civilisation, gave special prominence to dif-
ferent elements in the primal stock of beliefs.
The choice of Israel was unique : Greece
retained far more of the lower ancient
ideas, but gave to them a beauty of grace
and form which is found among no other
race.

If this view be admitted for the moment,
and for the argument's sake, we may ask how
it applies to the myths of Apollo. Among
the ideas which even now prevail among the
backward peoples still in the neolithic stage
of culture, we may select a few conceptions.
There is the conception of a great primal
anthropomorphic Being, who was in the be-
ginning, or, at least, about whose beginning
legend is silent. He made all things, he

26 HOMERIC HYMNS

existed on earth (in some cases), teaching
men the arts of life and rules of conduct,
social and moral. In those instances he
retired from earth, and now dwells on high,
still concerned with the behaviour of the
tribes.

This is a lofty conception, but it is en-
tangled with a different set of legends. This
primal Being is mixed up with strange per-
sons of a race earlier than man, half human,
half bestial. Many things, in some cases al-
most all things, are mythically regarded, not
as created, but as the results of adventures
and metamorphoses among the members of
this original race. Now in New Zealand,
Polynesia, Greece, and elsewhere, but not, to
my knowledge, in the very most backward
peoples, the place of this original race, " Old,
old Ones," is filled by great natural objects.
Earth, Sky, Sea, Forests, regarded as beings
of human parts and passions.

The present universe is mythically arranged
in regard to their early adventures : the
separation of sky and earth, and so forth.

BARBARIC MYTHS 27

Where this belief prevails we find little or
no trace of the primal maker and master,
though we do find strange early metaphysics
of curiously abstract quality (Maoris, Zufiis,
Polynesians). As far as our knowledge goes,
Greek mythology springs partly from this
stratum of barbaric as opposed to strictly
savage thought. Ouranos and Gaea, Cronos,
and the Titans represent the primal beings
who have their counterpart in Maori and
Wintu legend. But these, in the Greece of
the Epics and Hesiod, have long been subor-
dinated to Zeus and the Olympians, who are
envisaged as triumphant gods of a younger
generation. There is no Creator ; but Zeus
— how, we do not know— has come to be
regarded as a Being relatively Supreme, and
as, on occasion, the guardian of morality. Of
course his conduct, in myth, is represented
as a constant violation of the very rules of
life which he expects mankind to observe.
I am disposed to look on this essential con-
tradiction as the result of a series of mythical
accretions on an original conception of Zeus

28 HOMERIC HYMNS

in his higher capacity. We can see how the
accretions arose. Man never lived consist-
ently on the level of his best original ideas :
savages also have endless myths of Baiame
or Daramulun, or Bunjil, in which these
personages, though interested in human be-
haviour, are puerile, cruel, absurd, lustful,
and so on. Man will sport thus with his
noblest intuitions.

In the same way, in Christian Europe, we
may contrast Dunbar's pious '' Ballat of Our
Lady" with his "Kynd Kittok," in which
God has his eye on the soul of an intemperate
ale-wife who has crept into Paradise. " God
lukit, and saw her lattin in, and leugh His
heart sair." Examples of this kind of sportive
irreverence are common enough ; their root
is in human nature : and they could not be
absent in the mythology of savage or of
ancient peoples. To Zeus the myths of this
kind would come to be attached in several
ways.

As a nature-god of the Heaven he marries
the Earth. The tendency of men being to

ZEUS 29

claim descent from a God, for each family
with this claim a myth of a separate divine
amour was needed. Where there had ex-
isted Totemism, or belief in kinship with
beasts, the myth of the amour of a wolf, bull,
serpent, swan, and so forth, was attached to
the legend of Zeus. Zeus had been that
swan, serpent, wolf, or bull. Once more,
ritual arose, in great part, from the rites of
sympathetic magic.

This or that mummery was enacted by
men for a magical purpose, to secure success
in the chase, agriculture, or war. When
the performers asked, "Why do we do thus
and thus 7 " the answer was, " Zeus first did
so," or Demeter, or Apollo did so, on a
certain occasion. About that occasion a
myth was framed, and finally there was
no profligacy, cruelty, or absurdity of which
the God was not guilty. Yet, all the time,
he punished adultery, inhospitality, perjury,
incest, cannibalism, and other excesses, of
which, in legend, he was always setting the
example. We know from Xenophanes, Plato,

30 HOMERIC HYMNS

and St. Augustine how men's^ consciences
were tormented by this unceasing contradic-
tion : this overgrowth of myth on the stock
of an idea originally noble. It is thus that
I would attempt to account for the contra-
dictory conceptions of Zeus, for example.

As to Apollo, I do not think that myth-
ologists determined to find, in Apollo, some
deified- aspect of Nature, have laid stress
enough on his counterparts in savage myth.
We constantly find, in America, in the
Andaman Isles, and in Australia, that, sub-
ordinate to the primal Being, there exists
another who enters into much closer relations
with mankind. He is often concerned with
healing and with prophecy, or with the
inspiration of conjurers or shamans. Some-
times he is merely an underling, as in the
case of the Massachusetts Kiehtan,^ and his
more familiar subordinate, Hobamoc.^ But
frequently this go-between of God and Man
is (like Apollo) the Son of the primal Being
(often an unbegotten Son) or his Messenger

* Winslow, 1622.

THE SON OF GOD 31

(Andaman, Noongaburrah, Kurnai, Kamilaroi,
and other Australian tribes). He reports
to the somewhat otiose primal Being about
men's conduct, and he sometimes super-
intends the Mysteries. I am disposed to
regard the prophetic and oracular Apollo
(who, as the Hymn to Hermes tells us, alone
knows the will of Father Zeus) as the Greek
modification of this personage in savage
theology. Where this Son is found in
Australia, I by no means regard him as a
savage refraction from Christian teaching
about a mediator, for Christian teaching, in
fact, has not been accepted, least of all by
the highly conservative sorcerers, or shamans,
or wirreenuns of the tribes. European ob-
servers, of course, have been struck by (and
have probably exaggerated in some instances)
the Christian analogy. But if th'ey had been
as well acquainted with ancient Greek as
with Christian theology they would have
remarked that the Andaman, American, and
Australian "mediators" are infinitely more
akin to Apollo, in his relations with Zeus

32 HOMERIC HYMNS

and with men, than to any Person about
whom missionaries can preach. But the
most devoted believer in borrowing will not
say that, when the Australian mediator,
Tundun, son of Mungun-gnaur, turns into
a porpoise, the Kurnai have borrowed from
our Hymn of the Dolphin Apollo. It is
absurd to maintain that the Son of the God,
the go-between of God and men, in savage
theology, is borrowed from missionaries,
while this being has so much more in
common with Apollo (from whom he cannot
conceivably be borrowed) than with Christ,
The Tundun-porpoise story seems to have
arisen in gratitude to the porpoise, which
drives fishes inshore, for the natives to catch.
Neither Tharamulun nor Hobamoc (Australian
and American Gods of healing and sooth-
saying), who appear to men as serpents, are
borrowed from Asclepius, or from the Python
of Apollo. The processes have been quite
different, and in Apollo, the oracular son of
Zeus, who declares his counsel to men, I am
apt to see a beautiful Greek modification of

APOLLO 33

the type of the mediating Son of the primal
Being of savage belief, adorned with many of
the attributes of the Sun God, from whom,
however, he is fundamentally distinct. Apollo,
I think, is an adorned survival of the Son
of the God of savage theology. He was not,
at first, a Nature God, solar or not. This
opinion, if it seems valid, helps to account,
in part, for the animal metamorphoses of
Apollo, a survival from the mental confusion
of savagery. Such a confusion, in Greece,
makes it necessary for the wise son of Zeus
to seek information, as in the Hymn to
Hermes, from an old clown. This medley of
ideas, in the mind of a civilised poet, who
believes that Apollo is all-knowing in the
counsels of eternity, is as truly mythological
as Dunbar's God who laughs his heart sore
at an ale-house jest. Dunbar, and the author
of the Hymn, and the savage with his tale of
Tundun or Daramulun, have all quite contra-
dictory sets of ideas alternately present to
their minds; the mediaeval poet, of course,
being conscious of the contradiction, which

34 HOMERIC HYMNS

makes the essence of his humour, such as it
is. To Greece, in its loftier moods, Apollo
was, despite his myth, a noble source of
inspiration, of art, and of conduct. But the
contradiction in the low myth and high
doctrine of Apollo, could never be eradicated
under any influence less potent than that of
Christianity.* If this theory of Apollo's origin
be correct, many pages of learned works on
Mythology need to be rewritten.

^ For authorities, see Mr. Howitt in ^^ Journal of the Anthro-
pological Institute^ and my <* Making of Religion." Also Folk
Lore^ December-March, 1898-99.

THE HYMN TO HERMES

THE Hymn to Hermes is remarkable for
the corruption of the text, which appears
even to present lacunae. The English reader
will naturally prefer the lively and charming
version of Shelley to any other. The poet
can tell and adorn the story without visibly
floundering in the pitfalls of a dislocated text.
If we may judge by line 51, and if Greek
musical tradition be correct, the date of the
Hymn cannot be earlier than the fortieth
Olympiad. About that period Terpander is
said to have given the lyre seven strings (as
Mercury does in the poem), in place of the
previous four strings. The date of Terpander
is dubious, but probably the seven-stringed
lyre had long been in common use before
the poet attributed the invention to Hermes.

The same argument applies to the antiquity

36 HOMERIC HYMNS

of writing, assigned by poets as the invention
of various mythical and prehistoric heroes.
But the poets were not careful archaeologists,
and regarded anachronisms as genially as
did Shakespeare or Scott. Moreover, the fact
that Terpander did invent the seven chords
is not beyond dispute historically, while,
mythically, Apollo and Amphion are credited
with the idea. That Hermes invented fire-
sticks seems a fable^which robs Prometheus
of the honour. We must not look for any
kind of consistency in myth.

The learned differ as to the precise purpose
of the Hymn, and some even exclude the
invention of the cithara. To myself it seems
that the poet chiefly revels in a very familiar
subject of savage humour (notably among the
Zulus), the extraordinary feats and tricks of
a tiny and apparently feeble and helpless
person or animal, such as Brer Rabbit. The
triumph of astuteness over strength (a triumph
here assigned to the infancy of a God) is the
theme. Hermes is here a rustic doublure of
Apollo, as he was, in fact, mainly a rural

HERMES yj

deity, though he became the Messenger of
the Gods, and the Guide of Souls outworn.
In these respects he answers to the Australian
Grogoragally, in his double relation to the
Father, Boyma, and to men living and dead.^
As a go-between of Gods and men, Hermes
may be a chublure of Apollo, but, as the
Hymn shows, he aspired in vain to Apollo's
oracular function. In one respect his be-
haviour has a singular savage parallel. His
shoes woven of twigs, so as not to show the
direction in which he is proceeding, answer
to the equally shapeless feather sandals of
the blacks who ''go KurdaitchOf' that is, as
avengers of blood. I have nowhere else found
this practice as to the shoes, which, after all,
cannot conceal the direction of the spoor
from a native tracker.* The trick of driving
the cattle backwards answers to the old
legend that Bruce reversed the shoes of

^ Manning, "Notes on the Aborigines of New Holland."
Read before Royal Society of New South Wales, 1882. Notes
taken down in 1845. Compare Mrs. Langloh Parker, More
Australian Legendary Tales ^ "The L^end of the Flowers.'*

* Spencer and Gillen, "Natives of Central Australia,"
p^ 651, s,v.

38 HOMERIC HYMNS

his horse when he fled from the court of
Edward I.

The humour of the Hymn is rather rustic :
cattle theft is the chief joke, cattle theft by
a baby. The God, divine as he is, feels his
mouth water for roast beef, a primitive con-
ception. In fact, throughout this Hymn
we are far from the solemn regard paid
to Apollo, from the wistful beauty of the
Hymn to Demeter, and from the gladness
and melancholy of the Hymn to Aphrodite.
Sportive myths are treated sportively, as in
the story of Ares and Aphrodite in the
Odyssey. Myths contained all conceivable
elements, among others that of humour, to
which the poet here abandons himself. The
statues and symbols of Hermes were inviolably
sacred : as Guide of Souls he played the part
of comforter and friend : he brought men
all things lucky and fortunate : he made the
cattle bring forth abundantly : he had the
golden wand of wealth. But he was also
tricksy as a Brownie or as Puck ; and that
fairy aspect of his character and legend, he

HUMOUR 39

being the midnight thief whose maraudings
account for the unexplained disappearances
of things, is the chief topic of the gay and
reckless hymn. Even the Gods, even angry
Apollo, are moved to laughter, for over sport
and playfulness, too, Greek religion throws
her sanction. At the dishonesties of com-
merce (clearly regarded as a form of theft)
Hermes winks his laughing eyes (line 516).
This is not an early Socialistic protest against
"Commercialism." The early traders, like
the Vikings, were alternately pirates and
hucksters, as opportunity served. Every
occupation must have its heavenly patron,
its departmental deity, and Hermes protects
thieves and raiders, ''minions of the moon,"
"clerks of St. Nicholas." His very birth
is a stolen thing, the darkling fruit of a
divine amour in a dusky cavern. // chasse
de race}

^ For the use of Hermes's tortoise-shell as a musical instru-
ment without strings^ in early Anahuac, see Prof. Morse, in
Appleton's Poptdar Science Monthly^ March 1899.

THE HYMN TO APHRODITE

npHE Hymn to Aphrodite is, in a literary
^ sense, one of the most beautiful and
quite the most Homeric in the collection. By
*' Homeric *' I mean that if we found the
adventure of Anchises occurring at length
in the Iliad, by way of an episode, perhaps
in a speech of iGneas, it would not strike us
as inconsistent in tone, though occasionally
in phrase. Indeed the germ of the Hymn
occurs in Iliad, B. 820: "i£neas, whom
holy Aphrodite bore to the embraces of
Anchises on the knowes of Ida, a Goddess
couching with a mortal/' Again, in E. 313,
iEneas is spoken of as the son of Aphrodite
and the neat-herd, Anchises. The celebrated
prophecy of the future rule of the children
of iEneas over the Trojans (Y. 307), pro-
bably made, like many prophecies, after the

DATE 41

event, appears to indicate the claim of a
Royal House at Ilios, and is regarded as of
later date than the general context of the
epic. The iSneid is constructed on this
hint ; the Romans claiming to be of Trojan
descent through iCneas. The date of the
composition cannot be fixed from considera-
tions of the Homeric tone ; thus lines 238-
239 may be a reminiscence of Odyssey, X.
394, and other like suggestions are offered.^
The conjectures as to date vary from the
time of Homer to that of the Cypria^ of
Mimnermus (the references to the bitterness
of loveless old age are in his vein) of
Anacreon, or even of Herodotus and the
Tragedians. The words crarlvfif irpecrlSeipa,
and other indications are relied on for a
late date : and there are obvious coincidences
with the Hymn to Demeter, as in line 174,
Demeter 109, f. Gemoll, however, takes this
hymn to be the earlier.

About the place of composition, Cyprus or
Asia Minor, the learned are no less divided

» Gemoll.

42 HOMERIC HYMNS

than about the date. Many of the grounds
on which their opinions rest appear un-
stable. The relations of Aphrodite to the
wild beasts under her wondrous spell, for in-
stance, need not be borrowed from Circe with
her attendant beasts. If not of Homer's
age, the Hymn is markedly successful as
a continuation of the Homeric tone and
manner.

Modern Puritanism naturally *' condemns "
Aphrodite, as it "condemns" Helen. But
Homer is lenient; Helen is under the spell
of the Gods, an unwilling and repentant tool
of Destiny ; and Aphrodite, too, is driven by
Zeus into the arms of a mortal. She is o/^o/i;,
shamefast; and her adventure is to her a
bitter sorrow (1991 200). The dread of
Anchises— -a man is not long of life who lies
with a Goddess — refers to a belief found from
Glenfinlas to Samoa and New Caledonia, that
the embraces of the spiritual ladies of the
woodlands are fatal to men. The legend has
been told to me in the Highlands, and to
Mr. Stevenson in Samoa, while my cousin,

ORIENTAL ELEMENTS 43

Mr. J. ]. Atkinson, actually knew a Kaneka
who died in three days after an amour like
that of Anchises. The Breton ballad, Le
Steur Natty turns on the same opinion. The
amour of Thomas the Rhymer is a mediaeval
analogue of the Idaean legend.

Aphrodite has better claims than most
Greek Gods to Oriental elements. Herodotus
and Pausanias (i. xiv. 6, iii. 23, i) look on her
as a being first worshipped by the Assyrians,
then by the Paphians of Cyprus, and Phoeni-
cians at Askelon, who communicated the cult
to the Cythereans. Cyprus is one of her
most ancient sites, and Ishtar and Ashtoreth
are among her Oriental analogues. She
springs from the sea —

" The wandering waters knew her, the winds and the
viewless ways,
And the roses grew rosier, and bluer the sea-blue
streams of the bays."

But the charm of Aphrodite is Greek. Even
without foreign influence, Greek polytheism
would have developed a Goddess of Love, as
did the polytheism of the North (Frigga) and

44 HOMERIC HYMNS

of the Aztecs. The rites of Adonis, the vernal
year, are, even in the name of the hero,
Oriental. ''The name Adonis is the Phoeni-
cian Adon^ ' Lord.' " ^ " The decay and revival
of vegetation '' inspires the Adonis rite, which
is un-Homeric ; and was superfluous, where
the descent and return of Persephone typified
the same class of ideas. To whatever extent
contaminated by Phoenician influence. Aphro-
dite in Homer is purely Greek, in grace and
happy humanity.

The origins of Aphrodite, unlike the origins
of Apollo, cannot be found in a state of low
savagery. She is a departmental Goddess,
and as such, as ruling a province of human
passion, she belongs to a late development
of religion. To Christianity she was a scandal,
one of the scandals which are absent from
the most primitive of surviving creeds. Poly-
theism, as if of set purpose, puts every con-
ceivable aspect of life, good or bad, under
divine sanction. This is much less the case

1 "Golden Bough," i. 279. Mannhardt, Aniike-Wdid-und
FeidkulUt p. 274.

EARLIEST RELIGION 45

in the religion of the very backward races.
We do not know historically, what the germs
of religion were; if we look at the most
archaic examples, for instance in Australia or
the Andaman Islands, we find neither sacrifice
nor departmental deities.

Religion there is mainly a belief in a primal
Being, not necessarily conceived as spiritual,
but rather as an undying magnified Man,
of indefinitely extensive powers. He dwells
above " the vaulted sky beyond which lies the
mysterious home of that great and powerful
Being, who is Bunjil, Baiame, or Daramulun
in different tribal languages, but who in all is
known by a name the equivalent of the only
one used by the Kurnai, which is Mungan-
ngaur, or 'Our Father.'"* This Father is
conceived of in some places as '' a very great
old man with a long beard," enthroned on,
or growing into, a crystal throne. Often he
is served by a son or sons (Apollo, Hermes),
frequently regarded as spiritually begotten ;
elsewhere, looked on as the son of the wife

' 'Rovfxii, Journal Anihrop, InsU^ xvi. p. 54.

46 HOMERIC HYMNS

of the deity, and as father of the tribe«^
Scandals connected with fatherhood, amorous
intrigues so abundant in Greek mythology, are
usually not reported among the lowest races.
In one known case, the deity, Pundjel or
Bunjil, takes the wives of Karween, who is
changed into a crane.^ This is one. of the
many savage aetiological myths which account
for the peculiarities of animals as a result of
metamorphosis, in the manner of Ovid. It
has been connected with the l^end of Bunjil,
who is thus envisaged, not as " Our Father "
beyond the vault of heaven, who still inspires
poets,' but as a wandering, shape-shifting
medicine-man. 2^us, the Heavenly Father,
of course appears times without number in
the same contradictory aspect.

But such anecdotes are either not common,
or are not frequently reported, in the faiths
of the most archaic of known races. Much
more frequently we find the totemistlc con*
ception. All the kindreds with animal names

1 The Kanuii hold this belief.

* Broagh Smyth, vol. i. p. 426.

^ Journal Anthrop* Inst,^ zvi pp. 330-331.

MYTHICAL CONTRADICTIONS 47

(why adopted we do not know) are apt to
explain these designations by descent from
the animals selected, or by metamorphosis of
the primal beasts into men. This collides
with the other notions of descent from, or
creation or manufacture out of clay, by the
primal Being, ^' Father Ours." Such contra-
dictions are nothing to the savage theologian,
who is no reconciler or apologist. But when
reconciliation and apology are later found to
be desirable, as in Greece, it is easy to explain
that we are descended both from Our Father,
and from a swan, cow, ant, serpent, dog, wolf,
or what you will. That beast was Our Father,
say Father Zeus, in animal disguise. Thus
Greek legends of bestial amours of a God are
probably, in origin, not primitive, but scandals
produced in the effort to reconcile contra-
dictory myths. The result is a worse scandal,
an accretion of more low myths about a
conception of the primal Being which was,
relatively, lofty and pure.

Again, as aristocracies arose, the chief
families desired to be sons of the Father in a

48 HOMERIC HYMNS

special sense : not as common men are. Her
Majesty's lineage may thus be traced to
Woden I Now each such descent required a
separate divine amour, and a new scandalous
story of Zeus or ApoUo, though Zeus may
originally have been as celibate as the
Australian Baiame or Noorele are, in some
legends* Once more, syncretism came in as
a mythopoeic influence* Say that several
Australian nations, becoming more polite,
amalgamated into a settled people* Then we
should have several Gods, the chief Beings of
various tribes, say Noorele, Bunjil, Mungan-
ngaur, Baiame, Daramulun, Mangarrah, Mul-
kari, Pinmeheal, The most imposing God of
the dominant tribe might be elevated to the
sovereignty of Zeus. But, in the new ad-
ministration, places must be found for the
other old tribal Gods, They are, therefore,
set over various departments: Love, War,
Agriculture, Medicine, Poetry, Commerce,
while one or more of the sons take the places
of Apollo and Hermes. There appears to
be a very early example of syncretism in

ORIGIN OF MYTHIC SCANDALS 49

Australia. Daraniulun (Papang, Our Father)
is " Master of All," on the coast, near Shoal-
haven River. Baiame is " Master of All," far
north, on the Barwan. But the locally inter-
mediate tribe of the Wiraijuri, or Wiradthuri,
have adopted Baiame, and reduced Dara-
mulun to an exploded bugbear, a merely
nominal superintendent of the Mysteries;
and the southern Coast Murring have re-
jected Baiame altogether, or never knew
him, while making Daramulun supreme.

One obvious method of reconciling various
tribal Gods in a syncretic Olympus, is the
genealogical. All are children of Zeus, for
example, or grandchildren, or brothers and
sisters. Fancy then provides an amour to
account for each relationship. Zeus loved
Leto, Leda, Europa, and so forth. Thus a
God, originally innocent and even moral,
becomes a perfect pattern of vice ; and the
eternal contradiction vexes the souls of Xeno-
phanes, Plato, and St. Augustine. Sacrifices,
even human sacrifices, wholly unknown to the
most archaic faiths, were made to ghosts of

50 HOMERIC HYMNS

men : and especially of kings, in the case of
human sacrifice. Thence they were trans-
ferred to Gods, and behold a new scandal,
when men began to reflect under more civi-
lised conditions. Thus all these legends of
divine amours and sins, or most of them,
including the wanton l^end of Aphrodite,
and all the human sacrifices which survived
to the disgrace of Greek religion, are really
degrading accessories to the most archaic
beliefs. They are products, not of the most
rudimentary savage existence, but of the
evolution through the lower and higher bar-
barism. The worst features of savage ritual
are different — ^taking the lines of sorcery, of
cruel initiations, and, perhaps, of revival of
the licence of promiscuity, or of Group Mar-
riage. Of these things the traces are not
absent from Greek faith, but they are com-
paratively inconspicuous.

Buffoonery, as we have seen, exists in all
grades of civilised or savage rites, and was not
absent from the popular festivals of the medi-
aeval Church : religion throwing her mantle

HESTIA 51

over every human field of action, as over
Folk Medicine. On these lines I venture to
explain what seem to me the strange and re-
pugnant elements of the religion of a people
so refined, and so capable of high moral
ideas, as the Greeks. Aphrodite is personified
desire, but religion did not throw her mantle
over desire alone ; the cloistered life, the
fjrank charm of maidenhood, were as dear to
the Greek genius, and were consecrated by
the examples of Athene, Artemis, and Hestia.
She presides over the pure element of the
fire of the hearth, just as in the household
did the daughter of the king or chief. Hers
are the first libations at feasts (xxviii. 5),
though in Homer they are poured forth to
Hermes.

We may explain the Gods of the minor
hymns in the same way. Pan, for instance,
as the son of Hermes, inherits the wild,
frolicsome, rural aspect of his character. The
Dioscuri answer to the Vedic Asvins, twin
rescuers of men in danger on land or sea :
perhaps the Evening and Morning Star.

52 HOMERIC HYMNS

Dionysus is another aspect of the joy of life
and of the world and the vintaging. Moon
and Sun, Selene and Helios, appear as quite
distinct from Artemis and Apollo ; Gaea, the
Earth, is equally distinct from Demeter. The
Hymn to Ares is quite un-Homeric in char-
acter, and is oddly conceived in the spirit of
the Scottish poltroon, who cries to his friend,
"Haud me, haud me, or I'll fecht!" The
war-god is implored to moderate the martial
eagerness of the poet. The original collector
here showed lack of discrimination. At no
time, however, was Ares a popular God in
Greece ; in Homer he is a braggart and
coward.

THE HYMN. TO DEMETER

T^HE beautiful Hymn to Demeter, an ex-
^ ample of Greek religious faith in its most
pensive and most romantic aspects, was found
in the last century (1780), in Moscow. Inter
puUos et porcos latitabat : the song of the rural
deity had found its way into the haunts of the
humble creatures whom she protected. A
discovery even more fortunate, in 1857, led
Sir Charles Newton to a little sacellum, or
family chapel, near Cnidos. On a platform
of rock, beneath a cliff, and looking to the
Mediterranean, were the ruins of the ancient
shrine : the votive offerings ; the lamps long
without oil or flame ; the Curses, or Dirae,
inscribed on thin sheets of lead, and directed
against thieves or rivals. The head of the
statue, itself already known, was also dis-
covered. Votive offerings, cheap curses,

54 HOMERIC HYMNS

objects of folk-lore rite and of sympathetic
magic, — these are connected with the popu-
lar, the peasant aspect of the religion of
Demeter. She it is to whom pigs are sacri-
ficed : _ who makes the fields fertile with
scattered fragments of their flesh ; and her
rustic efiigy, at Theocritus's feast of the
harvest home, stands smiling, with corn a,nd
poppies in her hands.

But the Cnidian shrine had once another
treasure, the beautiful melancholy statue of
the seated Demeter of the uplifted eyes ; the
mourning mother: the weary seeker forthe
lost maiden : her child Persephone, j^ Far
from the ruins above the sea, beneath the
scorched seaward wall of rock : far from the
aromatic fragrance of the rock - nourished
flowers, from the bees, and the playful
lizards, Demeter now occupies her place in
the great halls of the British Museum.
Like the Hymn, this melancholy and tender
work of art is imperfect, but the sentiment is
thereby rather increased than impaired. The
ancients buried things broken with the dead.

MOTHER AND MAID 55

that the shadows of tool, or weapon, or vase
might be set free, to serve the shadows of
their masters in the land of the souls. Broken
as they, too, are, the Hymn and the statue
are ''free among the dead," and eloquent of
the higher religion that, in Greece, attached
itself to the lost Maiden and the sorrowing
Mother. Demeter, in religipn, was more
tjhian a fertiliser of. the fields: Kore, the
Maiden, was more than the buried pig, or
the seed sown to await its resurrection ; or
the harvest idol, fashioned of corn-stalks :
more even than a symbol of the winter sleep
and vernal awakening of the year and the
life of nature. She became the " dread Per-
sephone " of the Odyssey,

" A Queen over death and the dead."

In her winter retreat below the earth she was
the bride of the Lord of Many Guests,_and
the ruler " of the souls of men outworn." In
this office Odysseus in Homer knows her,
though neither Iliad nor Odyssey recognises
Kore as the maiden Spring, the daughter and

56 HOMERIC HYMNS

companion of Demeter as Goddess of Grain.
Christianity, even, did not quite dethrone Per-
sephone. She lives in two forms : first, as
the harvest effigy made 'of corn-stalks bound
together, the last gleanings ; secondly, as
"the Fairy Queen Proserpina," who carried

OM Head of Apollo.

Rev. Demeter searcliing Tor Persephone.

Thomas the Rhymer from beneath the Eildon
Tree to that land which lies beyond the
stream of slain men's blood,

" For a' the bluid that's shed on earth
Flows through the streams of that countrie."

Thus tenacious of life has been the myth of

BEAUTIFUL AND BIZARRE 57

Mother and Maiden, a natural flower of the
human heart, found, unborrowed, by the
Spaniards in the maize-fields of Peru. Clearly
the myth is a thing composed of many ele-
ments, glad and sad as the waving fields of
yellow grain, or as the Chthonian darkness
under earth where the seed awaits new life
in the new year. The creed is practical as
the folk-lore of sympathetic magic, which half
expects to bring good harvest luck by various
mummeries ; and the creed is mystical as the
hidden things and words unknown which
assured Pindar and Sophocles of secure feli-
city in this and in the future life.

The creed is beautiful as the exquisite pro-
file of the corn-tressed head of Persephone
on Syracusan coins : and it is grotesque as
the custom which bade the pilgrims to
Eleusis bathe in the sea, each with the pig
which he was about to sacrifice. The highest
religious hopes, the meanest magical mum-
meries are blended in this religion. That
one element is earlier than the other we
cannot say with much certainty. The ritual

58 HOMERIC HYMNS

aspect, as concerned with the happy future
of the soul, does not appear in Iliad or
Odyssey, where the Mysteries are not named.
But the silence of Homer is never a safe
argument in favour of his ignorance, any
more than the absence of allusion to tobacco
in Shakspeare is a proof that tobacco was, in
his age, unknown.

We shall find that a barbaric people, the
Pawnees, hold a mystery precisely parallel
to the Demeter legend : a Mystery necessarily
unborrowed from Greece. The Greeks,
therefore, may have evolved the legend long
before Homer's day, and he may have known
the story which he does not find occasion to
tell. As to what was said, shown, and done
in the Eleusinia, we only gather that there
was a kind of Mystery Play on the sacred
legend ; that there were fastings, vigils, sacri-
fices, secret objects displayed, sacred words
uttered ; and that thence such men as Pindar
and Sophocles received the impression that
for them, in this' and the future life, all was
well, was well for those of pure hearts and

THE SECRET 59

hands. The " purity " may partly have been
, ritual, but was certainly understood, also, as
relating to excellence of life. Than such a
faith (for faith it is) religion has nothing
better to give. But the extreme diligence
of scholars and archaeologists can tell us
nothing more definite. The impressions on
the souls of the initiated may have been
caused merely by that dim or splendid re-
ligious light of the vigils, and by association
with sacred things usually kept in solemn
sanctuaries. Again, mere buffoonery (as is
common in savage Mysteries) brought the
pilgrims back to common life when they
crossed the bridge on their return to Athens ;
just as the buffooneries of Baubo brought a
smile to the sad lips of Demeter. Beyond
this all is conjecture, and the secret may have
been so well kept just because, in fact, there
was no secret to keep.^

^ The most minute study of Lobeck's Aghophamus can tell
us no more than this ; the curious may consult a useful short
manual, Eieusis^ Ses Mysih^es^ Ses Ruines^ et son Musie^ by
M. Demetrios Philios. Athens, 1896. M. Philios is the Director
of the Eleusinian Excavations.

6o HOMERIC HYMNS

Till the end of the present century, myth-
ologists did not usually employ the method
of comparing Greek rites and legends with,
first, the sympathetic magic and the fables of
peasant folk-lore ; second, with the Mysteries
and myths of contemporary savage races, of
which European folk-lore is mainly a sur-
vival. For a study of Demeter from these
sides (a study still too much neglected in
Germany) readers may consult Mannhardt's
works, Mr. Frazer's "Golden Bough," and
the present translator's " Custom and Myth,"
and "Myth, Ritual, and Religion/' Mr.
Frazer, especially, has enabled the English
reader to understand the savage and rural
element of sympathetic magic as a factor in
the Demeter myth. Meanwhile Mr. Pater
has dealt with the higher sentiment, the more
religious aspect, of the myth and the rites.
I am not inclined to go all lengths with
Mr. Frazer's ingenious and learned system, as
will be seen, while regretting that the new
edition of his "Golden Bough" is not yet
accessible.

MR. FRAZER 6i

If we accept (which I do not entirely) Mr.
Frazer's theory of the origin of the Demeter
myth, there is no finer example of the Greek
power of transforming into beauty the super-
stitions of Barbarism. The explanation to
which I refer is contained in Mr. J. G. Frazer's
learned and ingenious work, "The Golden
Bough." While mythologists of the schools
of Mr. Max Mailer and Kuhn have usually
resolved most Gods and heroes into Sun,
Sky, Dawn, Twilight ; or, again, into ele-
mental powers of Thunder, Tempest, Light-
ning, and Night, Mr. Frazer is apt to see in
them the Spirit of Vegetation. Osiris is a
Tree Spirit or a Corn Spirit (Mannhardt, the
founder of the system, however, took Osiris
to be the Sun). Balder is the Spirit of the
Oak. The oak, " we may certainly conclude,
was one of the chief, if not the very chief
divinity of the Aryans before the dispersion."*
If so, the Aryans before the dispersion were
on an infinitely lower religious level than
those Australian tribes, whose chief divinity

> "Golden Bough," ii. 292.

62 HOMERIC HYMNS

is not a gum-treei but a being named '' Our
Father," dwelling beyond the visible heavens.
When we remember the vast numbers of gods
of sky or heaven among many scattered races,
and the obvious connection of Zeus with the
sky {sub Jove frigido), and the usually assigned
sense of the name of Zeus, it is not easy to
suppose that he was originally an oak. But
Mr. Frazer considers the etymological con-
nection of Zeus with the Sanscrit word for
sky, an insufficient reason for regarding Zeus
as, in origin, a sky-god. He prefers, it seems,
to believe that, as being the wood out of
which fire was kindled by some Aryan-speak-
ing peoples, the oak may have come to be
called " The Bright or Shining One " (Zeus,
Jove), by the ancient Greeks and Italians.^
The Greeks, in fact, used the laurel (daphne)
for making fire, not, as far as I am aware,
the oak. Though the oak was the tree of
Zeus, the heavens were certainly his province,
and, despite the oak of Dodona, and the oak
on the Capitol, he is much more generally

» " Golden Bough," ii. 369.

THE PIG 63

connected with the sky than with the tree.
In fact this reduction of Zeus, in origin, to
an oak| rather suggests that the spirit of
system is too powerful with Mr. Frazer.

He makes, perhaps, a more plausible case
for his reduction of dread Persephone to a
Pig. The process is curious. Early agricul-
tural man believed in a Corn Spirit, a spiritual
essence animating the grain (in itself no very
unworthy conception). But because, as the
field is mown, animals in the corn are driven
into the last unshorn nook, and then into the
open, the beast which rushed out of the last
patch was identified with the Corn Spirit in
some animal shape, perhaps that of a pig ;
many other animals occur. The pig has a
great part in the ritual of Demeter. Pigs of
pottery were found by Sir Charles Newton
on her sacred ground. __The initiate in the
Mysteries brought pigs to Eleusis, and bathed
with them in the sea. The pig was sacrificed
to her ; in fact (though not in our Hymn)

•

she was closely associated with pigs. '' We
may now ask . . . may not the pig be nothing

64 HOMERIC HYMNS

but the Goddess herself in animal form ? " ^
She would later become anthropomorphic : a
lovely Goddess, whose hair, as in the Hymn,
is ''yellow as ripe corn." But the prior pig*
could not be shaken off. At the Attic Thes-
mophofia the women celebrated the Descent
and Ascent of Persephone, — a "double" of
Demeter. In this rite pigs and other things
were thrown into certain caverns. Later,
the cold remains of pig were recovered and
placed on the altar. Fragments were scattered
for luck on the fields with the seed-corn. A
myth explained that a flock of pigs were
swallowed by Earth when Persephone was
ravished by Hades to the lower world, of
which matter the Hymn says nothing. " In *
short, the pigs were Proserpine."^ The eating
of pigs at the Thesmophoria was "a par-
taking of the body of. the God," though the
partakers, one thinks, must have been totally
unconscious of the circumstance. We must
presume that (if this theory be correct) a
very considerable time was needed for the

» " Golden Bough," ii. 44. » Ibid., 46.

PROSERPINE NO PIG 65

evolution of a pig into the Demeter of the
Hymn, and the change is quite successfully
complete ; a testimony to the transfiguring
power of the Greek genius.

We may be inclined to doubt, however,
whether the task before the genius of Greece,
the task of making Proserpine out of. a
porker, was really so colossal. The primitive
mind is notoriously capable of entertaining,
simultaneously, the most contradictory notions.
Thus, in the Australian " Legend of Eerin,"
the mourners implore Byamee to accept the
soul of the faithful Eerin into his Paradise,
BuUimah. No doubt Byamee heard, yet
Eerin is now a little owl of plaintive voice,
which utters warning cries in time of peril.*
No incongruity of this kind is felt to be a
difficulty by the childlike narrators. Now I
conceive that, starting with the relatively high
idea of a Spirit of the Grain, early man was
quite Capable of envisaging it both spiritu-
ally and in zoomorphic form (accidentally

^ Mrs. Langloh Parker, "More Australian Legends," pp.
93-^

"=r tarth, or *iroiher C^ain.-

r^ of the anthropomorphic Lady of «^
H»n«t and tf. Con, Mother Bariey:^,
^ popolar «oIk-Io« of Ae Con. Spirit
(which found ntteranc* in the mirth^
''arvestina and in the nugic ritual for en
soring fertiUty), followed on the line of th J
pig. At some seasons, and in some cere^
monies, the pig represented the genius of
the com : in general, the Lady of the Com
was-Demeter. We reaUy need not believe
that the two fonns of the genius of the

com were ever ewsawB^ identiaed. Demeter
never was a Pig ! *

' TT«5 -irthnVomoqAic »iew or the G«iw of llie .»•

THE PIG QUESTION 67

''The Peruvians, we are told, believed all
useful plants to be animated by a divine
being who causes their growth/' says Mr.
Frazer.* The genealogical table, then, in
my opinion, is : —

Divine Being of the Grain.

(Anthrofom&rphised), (Zoomorphised),

Mother of Corn. Pig, Horse,

Demeter. and so on.

Thus the Greek genius had other and
better materials to work on, in evolving
Demeter, than the rather lowly animal which
is associated with her rites. If any one
objects that animal gods always precede
anthropomorphic gods in evolution, we reply
that, in the most archaic of known races,
the deities are represented in human guise
at the Mysteries, though there are. animal
Totems, and though, in myth, the deity

and Religion," i. 213. See, too, "Golden Bough,'' I p. 351;
Mr. Frazer also notes the Com Mother of Germany, and the
Harvest Maiden of Balquhidder.

^ ** Golden Bough," p. 351, citing from Mannhardt a Spanish
tract of 1649.

68 HOMERIC HYMNS

may, and often does, assume shapes of bird
or beast,^

Among rites of the backward races, none,
perhaps, so closely resembles the Eleusinian
Mysteries as the tradition of the Pawnees.
Jn Attica, Hades, Lord of the Dead, ravishes
away Persephone, the vernal daughter of
Demeter. Demeter then wanders among^

men, and is hospitably received by Celeus,
King of Eleusis. BafHed in her endeavour
to make his son immortal, she demands a
temple, where she sits in wrath, blighting
the grain. She is reconciled by the resto-
ration of her daughter, at the command of
Zeus. But for a third of the year Perse-
phone, having tasted a pomegranate seed in
Hades, has to reign as Queen of the Dead,
beneath the earth. Scenes from this tale
were, no doubt, enacted at the Mysteries,
with interludes of buffoonery, such as re-
lieved most ancient and all savage Mysteries.
The allegory of the year's death and re-
newal probably afforded a text for some

^ Howitt, on Mysteries of the Coast Murring {Journal
Anthrop* Instit., vol. xiv.).

PAWNEE MYSTERIES 69

discourse, or spectacle, concerned with the
future life.

Among the Pawnees, not a mother and
daughter, but two primal beings, brothers,
named Manabozho and Chibiabos, are the
chief characters. The Manitos (spirits or
gods) drown Chibiabos. Manabozho mourns
and smears his face with black, as Demeter
wears black raiment. He laments Chibiabos
ceaselessly till the Manitos propitiate him
with gifts and ceremonies. They offer to him
a cup, like the beverage prepared for Demeter,
in the Hymn, by lamb^. He drinks it, is
glad, washes ofiF the black stain of mourning,
and is himself again, while Earth again is
joyous. The Manitos restore Chibiabos to
life ; but, having once died, he may not enter
the temple, or " Medicine Lodge." He is
sent to reign over the souls of the departed
as does Persephone. Manabozho makes
ofiFerings to Mesukkumikokwi, the *^ Earth
Mother" of the Pawnees. The story is en-
acted in the sacred dances of the Pawnees.^

1 De Soiet, " Oregon Mission," p. 359. Tanner's *' Narrative "
(1830), pp. 192-193-

70 HOMERIC HYMNS

The Pawnee ideas have fallen, with sin-

gularly accurate coincidence, into the same
lines as those of early Greece. Some
moderns, such as M. Foucart, have revived
the opinion of Herodotus, that the Mysteries
were brought from Greece to Egypt. But,
as the Pawnee example shows, similar natu-
ral phenomena may anywhere beget similar
myths and rites. In Greece the donnie was
a nature myth, and a ritual in which it was
enacted. That ritual was a form of sympa-
thetic magic, and the myth explained the
performances. The refinement and charm^
of the legend (on which Homer, as we saw,
does not touch) is due to the unique genius '
of Greece. Demeter became thq deity most
familiar to the people, nearest to their hearts
and endowed with most temples ; every farm
possessing her rural shrine. But the Chtho-
nian, or funereal, aspect of Chibiabos, or of
Persephone, is due to a mood very distinct
from that which sacrifices pigs as embodi-
ments of the Corn Spirit, if that be the real
origin of the practice.

THE GREEK REFINEMENT 71

We should much misconceive the religious
spirit of the Greek rite if we undertook to
develop it all out an origin in sympathetic
magic : which, of course, I do not understand
Mr. Prazer to do. Greek scholars, again,
are apt to view these researches into savage
or barbaric origins with great distaste and
disfavour. This is not a scientific . frame of
mind. In the absence of such researches
other purely fanciful origins have been in-
vented by scholars, ancient or modern. It
is necessary to return to the pedestrian facts,
if merely in order to demonstrate the futility
of the fancies. The result is in no way
discreditable to Greece. Beginning, like other
peoples, with the vague unrealised conception
of the Corn Mother (an idea which could
not occur befdre the agricultural stage of
civilisation), the Greeks refined and elevated
the idea into the Demeter of the Hymn, and
of the Cnidian statue. To do this was the
result of their unique gifts as a race. Mean-
while the other notion of a Ruler of Souls,
in Greece attached to Persephone, is found

72 HOMERIC HYMNS

among peoples not yet agricultural : nomads
living on grubs, roots, seeds of wild grasses,
and the products of the chase. Almost all
men's ideas are as old as mankind, so far
as we know mankind.

Conceptions originally '' half*conscious,"
and purely popular, as of a Spirit of Vege-
tation, incarnate, as it were, in each year's
growth, were next handled by conscious
poets, like the author of our Hymn, and

.then are ''realised as abstract symbols, be*
cause intensely characteristic examples of
moral, or spiritual conditions." ^ Thus Deme-
ter and Persephone, no longer pigs or Grain-
Mothers, 'Mend themselves to the elevation
and the correction of the sentiments of
sorrow and awe, by the presentment to the

• senses and imagination of an ideal expres-
sion of them. Demeter cannot but seem the
type of divine grief. Persephone is the
Goddess of Death, yet with a promise of
life to come."

That the Eleusinia included an ethical

* Pater, "Greek Studies," p. 9a

MORALS IN MYSTERIES 73

element seems undeniable. This one would

think probable, a priori^ on the ground that
Greek Mysteries are an embellished survival
of the initiatory rites of savages, which do
contain elements of morality. This I have
argued at some length in ^' Myth, Ritual,
and Religion." Many strange customs in
some Greek Mysteries, such as the daubing
of the initiate with clay, the use of the pofAfio^
(the Australian Tundun, a small piece of wood
whirled noisily by a string), the general
suggestion of a new life^ the flogging of boys
at Sparta, their retreat, each with his in*
structor (Australian kabbo^ Greek ii<rTCvf{Koi)
to the forests, are precisely analogous to
things found in Australia, America, and
Africa. Now savage rites are often associ-
ated with what we think gross cruelty,
and, as in Fiji, with abandoned license, of
which the Fathers also accuse the Greeks.
But, among the Yao of Central Africa,
the initiator, observes Mr. Macdonald, <' is
said to give much good advice. His
lectures condemn selfishness, and a selfish

74 HOMERIC HYMNS

person is called mwisichana, that is, 'un-
initiated.' " *

Among the Australians, Dampier, in 1688,
observed the singular unselfish generosity of
distribution of food to the old, the weak,
and the sick. According to Mr. Howitt, the
boys of the Coast Murring tribe are taught
in the Mysteries "to speak the straight-
forward truth while being initiated, and are
warned to avoid various offences against
propriety and morality." The method of
instruction is bad, a pantoniimic representa-f
tion of the sin to be avoided, but the inten-
tion is excellent.' Among the Kurnai respect
for the old, for unprotected women, the duty
of unselfishness, and other ethical ideas are
inculcated,' while certain food taboos prevail
during the rite, as was also the case in the
Eleusinia. That this moral idea of " sharing
what they have with their friends" is not
confined merely to the tribe, is proved by
the experience of John Finnegan, a white

* **Africana,"i. 13a

^ Journal Anthrop. Instit, (1884), xiiL pp. 444, 45a

• Op* cit,^ xiv. pp. 310, 316.

MORAUTY NOT " TRIBAL " 75

man lost near Moreton Bay early in this
century. " At all times, whether they had
much or little, fish or kangaroo, they always
gave me as much as I could eat/' Even
when the whites stole the fish of the natives,
and were detected, ''instead of attempting
to repossess themselves of the fish, they
instantly set at work to procure more for
us, and one or two fetched us as much
dingowa as they could carry." ^ The first
English settlers in Virginia, on the other
hand, when some native stole a cup, burned
down the whole town.

Thus the morality of the savage is not
merely tribal (as is often alleged), and is
carried into practice, as well as inculcated,
in some regions, not in all, during the
Mysteries.

For these reasons, if the Greek Mysteries
be survivals of savage ceremonies (as there
is no reason to doubt that they are),
the savage association of moral instruction
with mummeries might survive as easily as

1 « New South Wales,'* by Barron Field, pp. 69, 122 (1825).

76 HOMERIC HYMNS

anything else. That it did survive is plain
from numerous passages in classical authors.^
The initiate 'Mive a pious life in regard to
strangers and citizens." They are to be
'' conscious of no evil " : they are to " pro-
tect such as have wrought no unrighteous-
ness." Such precepts "have their root in
the ethico-religious consciousness."^ It is
not mere ritual purity that the Mysteries
demand, either among naked Australians, or
Yao, or in Greece. Lobeck did his best to
minimise the testimony to the higher element
in the Eleusinia, but without avail. The
study of early, barbaric, savage, classical,
Egyptian, or Indian religions should not be
one-sided. Men have always been men, for
good as well as for evil ; and religion, almost
everywhere, is allied with ethics no less than
it is overrun by the parasite of myth, and the
survival of magic in ritual. The Mother and
the Maid were ''Saviours" (Kipn ^^eipa),

^ Aristophanes, Rana^ 445 et seq, ; Origen, c, Cels,^ iii. 59 ;
Andocides, Myst,^ 31 ; Euripides, Bacch,^ 72 et seq. See
Wobbermin, ReligiansgeschitlUhe Siudien^ pp. 36-44.
• ' Wobbermin, op, cit, p. 38.

ETHICS IN REUGION 77

"holy" and "pure," despite contradictory
legends.^ The tales of incest, as between
Zeus and Persephone, are the result of the
genealogical mania. The Gods were grouped
in family-relationships, to account for their
companionship in ritual, and each birth
postulated an amour. None the less the
same deities offered "salvation," of a sort,
and were patrons of conduct.

Greek religion was thus not destitute of
certain chief elements in our own. But
these were held in solution, with a host of
other warring elements, lustful, cruel, or
bufiFooning. These elements. Greece was
powerless to shake off ; philosophers, by
various expedients, might explain away the
contradictory myths which overgrew the
religion, but ritual, the luck of the State, and
popular credulity, were tenacious of the whole
strange mingling of beliefs and practices.

« «

The view taken of the Eleusinia in this

^ Wobbermin, op, cit, p. 34.

78 HOMERIC HYMNS

note is hardly so exalted as that of Dr.
Hatch. "The main underlying conception
of initiation was that there were elements
in human life from which the candidate
must purify himself before he could be fit
to approach God." The need of purifica-
tion, ritual and moral, is certain, but one
is not aware of anything in the purely
popular or priestly religion of Greece
which exactly answers to our word "God"
as used in the passage cited. Individuals,
by dint of piety or of speculation, might
approach the conception, and probably
many did, both in and out of the philo-
sophic schools. But traditional ritual and
myth could scarcely rise to this ideal ; and
it seems exaggerated to say of the crowded
Eleusinian throng of pilgrims that "the race
of mankind was lifted on to a higher plane
when it came to be taught that only the
pure in heart can see God."* The black
native boys in Australia pass through a

1 Hatch, << Hibbert Lectures," pp. 2&|, 285.

DR. HATCirS VIEW 79

purgative ceremony to cure them of selfish-
ness, and afterwards the initiator points to
the blue vault of sky, bidding them behold
"Our Father, Mungan-ngaur." This is very
well meant, and very creditable to untutored
savages: and creditable ideas were not absent
from the Eleusinia. But when we use the
quotation, " Blessed are the ^ pure in heart,
for they shall see God," our meaning, though
not very definite, is a meaning which it would
be hazardous to attribute to a black boy, —
or to Sophocles. The idea of the New Life
appears to occur in Australian Mysteries : a
tribesman is buried, and rises at a given
signal. But here the New Life is rather
that of the lad admitted to full tribal privi-
leges (including moral precepts) than that
of a converted character. Confirmation,
rather than conversion, is the analogy.
The number of those analogies of ancient
and savage, with Christian religion is re-
markable. But even in Greek Mysteries
the conceptions are necessarily not so

8o HOMERIC HYMNS

purely spiritual as in the Christian creed,
of which they seem half-conscious and
fragmentary anticipations. Or we may re-
gard them as suggestions, which Christianity
selected, accepted, and purified.

HYMN TO DEMETER

THE ALLEGED EGYPTIAN ORIGINS

IN what has been said as to the Greek
* Mysteries, I have regarded them as of
native origin. I have exhibited rites of ana-
logous kinds in the germ, as it were, among
savage and barbaric communities. In Peru,
under the Incas, we actually find Mama and
Cora (Demeter and Kor6) as Goddesses of the
maize (Acosta), and for rites of sympathetic
magic connected with the production of
fertile harvests (as in the Thesmophoria at
Athens) it is enough to refer to the vast col-
lection in Mr. Frazer's "Golden Bough." I
have also indicated the closest of all known
parallels to the Eleusinian in a medicine-
dance and legend of the Pawnees. For
other savage Mysteries in which a moral

8i p

82 HOMERIC HYMNS

element occurs, I have quoted Australian and
African examples. Thence I have inferred
that the early Greeks might, and probably
did, evolve their multiform mystic rites out
of germs of such things inherited from their
own prehistoric ancestors. No process, on
the other hand, of borrowing from Greece
can conceivably account for the Pawnee and
Peruvian rites, so closely analogous to those
of Hellas. Therefore I see no reason why,
if Egypt, for instance, presents parallels to
the Eleusinia, we should suppose that the
prehistoric Greeks borrowed the Eleusinia
from Egypt. These things can grow up,
autochthonous and underived, out of the
soil of human nature anywhere, granting
certain social conditions. Monsieur Foucart,
however, has lately argued in favour of an
Egyptian origin of the Eleusinia.^

The Greeks naturally identified Demeter
and Dionysus with Isis and Osiris. There
were analogies in the figures and the legends,

* Rtcherches sur POrigine et la Nature des Mysthres ifEUusU.
Klinikseck. Paris, 1895.

M, FOUCART 83

and that was enough. So, had the Greeks
visited America, they would have recognised
Demeter in the Pawnee Earth Mother, and
Persephone or Eubouleus in Chibiabos. To
account for the similarities they would pro-
bably have invented a fable of Pawnee visitors
to Greece, or of Greek missionaries among
the Pawnees, So they were apt to form a
theory of an Egyptian origin of Dionysus
and Demeter.

M. Foucart, however, argues that agri-
culture, corn-growing at least, canie into
Greece at one stride, barley and wheat not
being indigenous in a wild state. The
Greeks, however, may have brought grain
in their original national migration (the Greek
words for grain and ploughing are common
to other families of Aryan speech) or obtained
it from Phoenician settlements. Demeter,
however, in M. Foucart's theory, would be
the Goddess of the foreigners who carried
the grain first to Hellas. Now both the
Homeric epics and the Egyptian monuments
show us Egypt and Greece in contact in the

84 HOMERia y^y^^S

Greek prehistoric perioci- But it docs not

exactly follow that the P^^istoric Greeks

would adopt Egyptian gP^l or that the

Thesmophoria, an Athenian harvestHrite of

Demeter, was founded by colonists from

Egypt, answering to the daughters of Danaua^

Egyptians certainly did not introduce the

similar rite among the Khonds, or the Incas.

The rites amid grow up without importation,

as the result of the similarities of primitive

fancy everywhere. If Isis is Lady of the

Grain in Egypt, so is Mama in Peru, and

Demeter need no more have been imported

from Egypt than Mama. If Osiris taught

the arts of life and the laws of society in

Egypt, so did Daramulun in Australia, and

Yehl in British Columbia. All the gods and

culture heroes everywhere play this rdU in

regions where importation of the idea from
Egypt is utterly out of the question. Even
in minute details, legends recur everywhere ;
the phallus of a mutilated Australian being of
the fabulous " Alcheringa time," is hunted for

1 Herodotus, ii. 171.

AUSTRAUA AND EGYPT 85

by his wives ; exactly as Isis wanders in
search of the phallus of the mutilated Osiris.^
Is anything in the Demeter legend so like
the Isis legend as this Australian coincidence ?
Yet the Arunta did not borrow it from
Egypt.* The mere fact, again, that there
were Mysteries both in Egypt and Greece
proves nothing. There is a river in Mon-
mouth, and a river in Macedon ; there are
Mysteries in almost all religions.

Again, it is argued, the Gods of the
Mysteries in Egypt and Greece had secret
names, only revealed to the initiated. So,
too, in Australia, women (never initiated) and
boys before initiation, know Daramulun only
as Papang (Father).' The uninitiated among
the Kurnai do not know the sacred name,
Mungan-ngaur.* The Australian did not bor-
row this secrecy from Egypt. Everywhere a

^ spencer and Gillen, " Natives of Central Australia," p. 399.
The myth is not very quotable.

* Foucart, p. 19, quoting Philosophoumena, v. 7. M. Foucart,
of course, did not know the Arunta parallel.

* Journal Antkrop, Inst (1884), pp. 194, 195, " Ngarego and
Wolgal Tribes of New South Wales.*'

* Ibid. (1885), p. 313.

86 HOMERIC HYMNS

mystery is kept up about proper names. M.
Foucart seems to think that what is practically
universal, a taboo on names, can only have
reached Greece by transplantation from
Egypt.^ To the anthropologist it seems that
scholars, in ignoring the universal ideas of
the lower races, run the risk of venturing on
theories at once superficial and untenable.

M. Foucart has another argument, which
does not seem more convincing, though it
probably lights up the humorous or indecent
side of the Eleusinia. Isocrates speaks of
" good offices " rendered to Demeter by " our
ancestors," which ''can only be told to the
initiate." * Now these cannot be the kindly
deeds reported in the Hymn, for these were
publicly proclaimed. What, then, were the
secret good offices ? In one version of the
legend the hosts of Demeter were not Celeus
and Metaneira, but Dusaules and Baubo.
The part of Baubo was to relieve the gloom of

^ For ample information on this head see Mr. Clodd's " Tom-
Tit-Tot," and my *' Custom and Myth" (<* Cupid, Psyche, and
the Sun Frog").

' Panegyr.y 28.

BAUBO 87

the Goddess, not by the harmless pleasantries
of lambe^ in the Hymn, but by obscene
gestures. The Christian Fathers, Clemens of
Alexandria at least, make this a part of their
attack on the Mysteries ; but it may be said
that they were prejudiced or misinformed.^
But, says M. Foucart, an inscription has been
found in Paros, wherein there is a dedication
to Hera, Demeter Thesmophoros, Kore, and
BabOf or Baubo. Again, two authors of the
fourth century, Palaephatus and Asclepiades,
cite the Dusaules and Baubo legend.^

Now the indecent gesture of Baubo was
part of the comic or obscene folk-lore of
contempt in Egypt, and so M. Foucart thinks
that it was borrowed from Egypt with the
Deineter legend.' Can Isocrates have referred
to this good office ? — the amusing of Demeter
by an obscene gesture 7 If he did, such
gestures as Baubo's are as widely diffused as
any other piece of folk-lore. In the centre of

* Clem. Alex. ProtrepU^ ii. 77 et seq.
' Harpocration, j. v. bM99A\rfi,

' Cf, drcM-v/yrAXit, Hippon, 90, and Theophrastus, Charact.
6, and Synesius, 213, c Liddell and Scott, j. v, A9aHp*a,

88 HOMERIC HYMNS

the Australian desert Mr. Carnegie saw a native
make a derisive gesture which he thought had
only been known to English schoolboys/
Again, indecent pantomimic dances, said to be
intended to act as " object lessons " in things
not to be done, are common in Australian
Mysteries. Further, we do not know Baubo,
or a counterpart of her, in the ritual of Isis,
and the clay figurines of such a figure, in
Egypt, are of the Greek, the Ptolemaic period.
Thus the evidence comes to this : an indecent
gesture of contempt, known in Egypt, is, at
Eleusis, attributed to Baubo. This does not
prove that Baubo was originally Egyptian.*
Certain traditions make Demeter the mistress
of Celeus.* Traces of a " mystic marriage,"
which also occur, are not necessarily Egyptian :
the idea and rite are common.

There remains the question of the sacred
objects displayed (possibly statues, probably
very ancient "medicine" things, as among
the Pawnees) and sacred words spoken.

' "Sand and Spinifex," 1899. ■ Foucart, pp. 45, 46.

' Hymn, Orph., 41, 5-9.

JOURNEY OF THE SOUL 89

These are said by many authors to confirm
the initiate in their security of hope as to a
future life. Now similar instruction, as to
the details of the soul's voyage, the dangers
to avoid, the precautions to be taken, notori-
ously occur in the Egyptian " Book of the
Dead." But very similar fancies are reported
from the Ojibbeways (Kohl), the Polynesians
and Maoris (Taylor, Turner, Gill, Thomson),
the early peoples of Virginia,^ the modern
Arapaho and Sioux of the Ghost Dance rite,
the Aztecs, and so forth. In all countries
these details are said to have been revealed
by men or women who died, but did not
(like Persephone) taste the food of the dead ;
and so were enabled to return to earth 1 The
initiate, at Eleusis, were guided along a
theatrically arranged pathway of the dead,
into, a theatrical Elysium.^ Now as such
ideas as these occur among races utterly
removed from contact with Egypt, as they
are part of the European folk-lore of the
visits of mortals to fairyland (in which it is

* Heriot, 1586. ' Foucart, pp. 56-59.

90 HOMERIC HYMNS

fatal to taste fairy food), I do not see that
Eleusis need have borrowed such common
elements of early belief from the Egyptians
in the seventh century B.c.^ One might as
well attribute to Egypt the Finnish legend
of the descent of Wainamoinen into Tuonela ;
or the experience of the aunt of Montezuma
just before the arrival of Cortfes ; or the ex-
pedition to fairyland of Thomas the Rhymer.
It is not pretended by M. Foucart that the
deiaHs of the ''Book of the Dead" were
copied in Greek ritual ; and the general idea
of a river to cross, of dangerous monsters to
avoid, of perils to encounter, of precautions
to be taken by the wandering soul, is nearly
universal, where it must be unborrowed from
Egypt, in Polynesian and Red Indian belief.
As at Eleusis, in these remote tribes formulae
of a preservative character are inculcated.

The "Book of the Dead" was a guide-
book of the itinerary of Egyptian souls. Very
probably similar instruction was given to the
initiate at Eleusis. But the Fijians also have

^ Foucart, p. 64.

PATH OF SHADES 91

a regular theory of what is to be done and
avoided on " The Path of the Shades," The
shade is ferried by Ceba (Charon) over
Wainiyalo (Lethe) ; he reaches the mystic
pandanus tree (here occurs a rite) ; he meets,
and dodges, Drodroyalo and the two devour-
ing Goddesses; he comes to a spring, and
drinks, and forgets sorrow at Wai-na-dula,
the "Water of Solace." After half-a-dozen
other probations and terrors, he reaches the
Gods, " the dancing-ground and the white
quicksand ; and then the young Gods dance
before them and sing. . . ." ^

Now turn to Plutarch.* Plutarch com-
pares the soul's mortal experience with that
of the initiate in the Mysteries. '* There are
wanderings, darkness, fear, trembling, shud-
dering, horror, then a marvellous light : pure
places and meadows, dances, songs, and holy
apparitions." Plutarch might be summarising

> Basil Thomson, " The Kalou-Vu " (Journal Anthrop, InsL,
May 1S95, pp. 349-356). Mr. Thomson was struck by the
Greek analogies, but he did not know, or does not allude to,
Plutarch and the Golden Scroll.

' Fragments, V. p. 9, Didot ; Foucart, p. 56, note.

92 HOMERIC HYMNS

the Fijian belief. Again, take the mystic
golden scroll, found in a Greek grave at
Petilia. It describes in hexameters the Path
of the Shade : the spring and the white
cypress on the left: *'Do not approach it.
Go to the other stream from the Lake of
Memory ; tell the Guardians that you are
the child of Earth and of the starry sky,
but that yours is a heavenly lineage ; and
they will give you to drink of that water,
and you shall reign with the other heroes."

Tree, and spring, and peaceful place with
dance, song, and • divine apparitions, all are
Fijian, all are Greek, yet nothing is borrowed
by Fiji from Greece. Many other Greek
inscriptions cited by M. Foucart attest similar
beliefs. Very probably such precepts as those
of the Petilia scroll were among the secret
instructions of Eleusis. But they are not
so much Egyptian as human. Chibiabos is
assuredly not borrowed from Osiris, nor the
Fijian faith from the '* Book of the Dead."
"Sacred things," not to be shown to man,
still less to woman, date from the " medicine

J PERSEPHONE SENDINO TRIPTOLEMOS

OH HIS MISSION .
rilnf luuiiditEJeuiis.-Tiow in AUieiin.

ORIGIN OF MYSTERIES 93

bag" of the Red Indian, the mystic tribal
bundles of the Pawnees, and the churinga,
and bark '' native portmanteaux/' of which
Mr. Carnegie brought several from the Aus-
tralian desert.

For all Greek Mysteries a satisfactory
savage analogy can be found. These spring
straight from human nature : from the desire
to place customs, and duties, and taboos
under divine protection ; from the need of
strengthening them, and the influence of the
elders, by mystic sanctions ; from the need
of fortifying and trying the young by pro-
bations of strength, secrecy, and fortitude ;
from the magical expulsion of hostile in-
fluences ; from the sympathetic magic of
early agriculture ; from study of the pro-
cesses of nature regarded as personal ; and
from guesses, surmises, visions, and dreams
as to the fortunes of the wandering soul on
its way to its final home. I have shown
all these things to be human, universal, not
sprung from one race in one region. Greek
Mysteries are based on all these natural early

94 HOMERIC HYMNS

conceptions of life and death. The early
Greeks, like other races, entertained these
primitive, or very archaic ideas. Greece had
no need to borrow from Egypt ; and, though
Egypt was within reach, Greece probably
developed freely her original stock of ideas
in her own fashion, just as did the Incas,
Aztecs, Australians, Ojibbeways, and the other
remote peoples whom I have selected. The
argument of M. Foucart, I think, is only good
as long as we are ignorant of the universally
diffused forms of religious belief which corre-
spond to the creeds of Eleusis or of Egypt.
In the Greek Mysteries we have the Greek
guise, — solemn, wistful, hopeful, holy, and
pure, yet not uncontaminated with archaic
buffoonery, — of notions and rites, hopes and
fears, common to all mankind. There is
no other secret.

The same arguments as I have advanced
against Greek borrowing from Egypt, apply
to Greek borrowing from Asia. Mr. Ramsay,
following Mr« Robertson Smith, suggests that
Leto, the mother of Apollo and Artemis,

PHRYGIAN THEORY 95

may be "the old Semitic AMat."* Then
we have Leto and Artemis, as the Mother
and the Maid (Kore) with their mystery play.
'' Clement describes them " (the details) as
" Eleusinian, for they had spread to Eleusis
as the rites of Demeter and Kore crossing
from Asia to Crete^ and from Crete to the
European peninsula." The ritual ''remained
everywhere fundamentally the same." Obvi-
ously if the Eleusinian Mysteries are of
Phrygian origin (Ramsay), they cannot also
be of Egyptian origin (Foucart), In truth
they are no more specially of Phrygian or
Egyptian than of Pawnee or Peruvian origin.
Mankind can and does evolve such ideas and
rites in any region of the world.^

^ Herodotus, Alilat, i. 131, iii. 8.

' '* Cities and Bishoprics of Phrygia," 1895, vol. i. pp. 91, 92.

CONCLUSION

** \ A /HAT has all this [arrago about savages

' ' to do wth Dionysus ? " I conceive

some scholar, or Uterary critic asking, if such an

one looks into this ixwk. Certainly it would

have been easier for me to atmund in j^thetic

crittcism of the Hymns, and on the aspect of

Greek literary art which they illustrate. But

the Hymns, if read even through the pale

medium of a translation, speak for themselves.

Their beauties and defects as poetry are patent :

patent, too, are the charm and geniality of the

national character which they express. The

glad Ionian gatherings ; the archaic humour ;

the delight in life, and love, and nature ; the

the sacred Hearth ; the

ills, and streams with

ill these make the poetic

But all these need no

UNIVERSAUTY 97

pointing out to any reader. The poets can
speak for themselves.

On the other hand the confusions of sacred
and profane ; the origins of the Mysteries ; the
beginnings of the Gods in a mental condition
long left behind by Greece when the Hymns
were composed ; all these matters need eluci-
dation. I have tried to elucidate them as
results of evolution from the remote prehistoric
past of Greece, which, as it seems, must in
many points have been identical with the his-
toric present of the lowest contemporary races.
In the. same way, if dealing with ornament, I
would derive the spirals, volutes, and concen-
tric circles of Mycenaean gold work, from the
identical motives, on the oldest incised rocks
and kists of our Islands, of North and South
America, and of the tribes of Central Australia,
recently described by Messrs. Spencer and
Gillen, and Mr. Carnegie. The material of the
Mycenaean artist may be gold, his work may
be elegant and firm, but he traces the selfsame
ornament as the naked Arunta, with feebler
hand, paints on sacred rocks or on the bodies

98 HOMERIC HYMNS

of his tribesmen. What is true of ornament
is true of myth, rite, and belief. Greece only
offers a gracious modification of the beliefs,

rites, and myths of the races who now are
" nearest the beginning," however remote
from that unknown beginning they may be.
To understand this is to come closer to a
true conception of the evolution of Greek faith
and art than we can reach by any other path.
Yet to insist on this is not to ignore the
unmeasured advance of the Greeks in deve-
lopment of society and art. On that head
the Hymns, like all Greek poetrj% bear their
own free testimony. But, none the less,
Greek religion and myth present features
repellent to us, which derive their origin,
not from savagery, but from the more crude
horrors of the lower and higher barbarisms.

Greek religion, Greek myth, are vast con-
glomerates. We find a savage origin for
Apollo, and savage origins for many of
the Mysteries. But the cruelty of savage
initiations has been purified away. On the

WHAT COULD NOT LAST 99

other hand, we find a barbaric origin for
departmental gods, such as Aphrodite, and
for Greek human sacrifices, unknown to the
lowest savagery. Frpm savagery Zeus is
probably derived; from savagery come the
germs of the legends of divine amours in
animal forms. But from barbarism arises
the sympathetic magic of agriculture, which
the lowest races do not practise. From the
barbaric condition, not from savagery, comes
Greek hero-worship, for the lowest races do
not worship ancestral spirits. Such is the
medley of prehistoric ideas in Greece, while
the charm and poetry of the Hymns are due
mainly to the unique genius of the fully deve-
loped Hellenic race. The combination of
good and bad, of ancestral rites and ideas,
of native taste, of philosophical refinement
on inherited theology, could not last ; the
elements were too discordant. And yet it

could not pass naturally away. The Greece
of A.D. 300

" Wandered between two worlds, one dead,
The other powerless to be bom/'

100 HOMERIC HYMNS

without external assistance. That help was
brought by the Christian creed, and, officially,
Gods, rites, and myths vanished, while, un-
officially, they partially endure, even to this
day, in Romaic folk-lore.

HOMERIC HYMNS

SILVER STATBR OF CROTON (ABOUT 4OO B.C.).

HYMN TO APOLLO

WINDFUL, ever mindful, will I be of
'■' ^ Apollo the Far-darter. Before him, as
he fares through the hall of Zeus, the Gods
tremble, yea, rise up all from their thrones
as he draws near with his shining bended
bow. But Leto alone abides by Zeus, the
Lord of Lightning, till Apollo hath slackened
his bow and closed his quiver. Then, taking
with her hands from his mighty shoulders

104 HOMERIC HYMNS 6-22

the bow and quiver, she hangs them against
the pillar beside his father's seat from a pin
of gold, and leads him to his place and
seats him there, while the father welcomes
his dear son, giving him nectar in a golden
cup ; then do the other Gods welcome him ;
then they make him sit, and Lady Leto
rejoices, in that she bore the Lord of the
Bow, her mighty son.

[Hail I O blessed Leto; mother of glorious
children. Prince Apollo and Artemis the
Archer; her in Ortygia, him in rocky Delos
didst thou bear, couching against the long
sweep of the Cynthian Hill, beside a palm
tree, by the streams of Inopus.]

How shall I hymn thee aright, howbeit
thou art, in sooth, not hard to hymn ? * for to
thee, Phoebus, everywhere have fallen all the
ranges of song, both on the mainland, nurse
of young kine, and among the isles ; to thee
all the cliffs are dear, and the steep mountain

* Callim., H. Apoll. 30.

01/5* h x^P^f ff^^ ^oipop i4>' fv fUpw ^/Mp deUrei
im yiip efhffJLPOt* rls Av od fia $oi/9oy delSoi ;

LETO

iifants, Ap<j1lo a

23-42 HYMN TO APOLLO 105

crests and rivers running onward to the salt
sea, and beaches sloping to the foam, and
havens of the deep ? Shall I tell how Leto
bore thee first, a delight of men, couched by
the Cynthian Hill in the rocky island, in sea-
girt *Delos — on either hand the black wave
drives landward at the word of the shrill
winds — whence arising thou art Lord over all
mortals ?

Among them that dwell in Crete, and
the people of Athens, and isle i^^gina, and
Euboea famed for fleets, and iCgse and
Peiresiae, and Peparethus by the sea-strand,
and Thracian Athos, and the tall crests of
Pelion, and Thracian Samos, and the shadowy
mountains of Ida, Scyros, and Phocaea, and
the mountain wall of Aigocane, and stab-
lished Imbros, and inhospitable Lemnos, and
goodly Lesbos, the seat of Makar son of
iGolus, and Chios, brightest of all islands of
the deep, and craggy Mimas, and the steep
crests of Mykale, and gleaming Claros, and
the high hills of iSsagee, and watery Samos,
and tall ridges of Mycale, and Miletus, and

io6 HOMERIC HYMNS 42-61

Cos, a city of Meropian men, and steep CnidoSi
and windy Carpathus, Naxos and Paros, and
rocky Rheneia — so far in travail with the
Archer God went Leto, seeking if perchance
any land would build a house for her son.

But the lands trembled sore, and were
adread, and none, nay not the richest, dared
to welcome Phoebus, not till Lady Leto set
foot on Delos, and speaking winged words
besought her :

" Delos, would that thou wert minded to be
the seat of my Son, Phoebus Apollo, and to
let build him therein a rich temple ! No other
God will touch thee, nor none will honour
thee, for methinks thou art not to be well
seen in cattle or in sheep, in fruit or grain,
nor wilt thou grow plants unnumbered. But
wert thou to possess a temple of Apollo the
Far-darter; then would all men bring. thee
hecatombs, gathering to thee, and ever wilt
thou have savour of sacrifice . . . from
others' hands, albeit thy soil is poor."

Thus spoke she, and Delos was glad and
answered her saying :

62-80 HYMN TO APOLLO 107

" Leto, daughter most renowned of' mighty
Coeus, right gladly would I welcome the
birth of the Archer Prince, for verily of me
there goes an evil report among men, and
thus would I wax mightiest of renown. But
at this Word, Leto, I tremble, nor will I hide
it from thee, for the saying is that Apollo
will be mighty of mood, and mightily will
lord it over mortals • and immortals far
and wide over the earth, the grain-giver.
Therefore, I deeply dread in heart and soul
lest, when first he looks upon the sunlight,
he disdain my island, for rocky of soil am I,
and spurn me with his feet and drive me
down in the gulfs of the salt sea. Then
should a great sea-wave wash mightily above
my head for ever, but he will fare to another
land, which so pleases him, to fashion him a
temple and groves of trees. But in me would
many-footed sea-beasts and black seals make
their chambers securely, no men dwelling by
me. Nay, still, if thou hast the heart. God-
dess, to swear a great oath that here first he
will build a beautiful temple, to be the shrine

io8 HOMERIC HYMNS 81-99

oracular of men — thereafter among all men
let him raise him shrines, since his renown
shall be the widest."

So spake she, but Leto swore the great
oath of the Gods :

'' Bear witness, Earth, and the wide heaven
above, and dropping water of Styx — the
greatest oath and the most dread among the
blessed Gods — that verily here shall ever be
the fragrant altar and the portion of Apollo,
and thee will he honour above all."

When she had sworn and done that oath,
then Delos was glad in the birth of the
Archer Prince. But Leto, for nine days
and nine nights continually was pierced
with pangs of child-birth beyond all hope.
With her were all the Goddesses, the good-
liest, Dione and Rheia, and Ichnaean Themis,
and Amphitrite of the moaning sea, and the
other deathless ones — save white-armed Hera.
Alone she wotted not of it, Eilithyia, the
helper in difficult travail. For she sat on
the crest of Olympus beneath the golden
clouds, by the wile of white-armed Hera,

I0O-II7 HYMN TO APOLLO 109

who held her afar in jealous grudge, because
even then fair-tressed Leto was about bearing
her strong and noble son.

But the Goddesses sent forth Iris from
the fair-stablished isle, to bring Eilithyia,
promising her a great necklet, golden with
amber studs, nine cubits long. Iris they
bade to call Eilithyia apart from white-
armed Hera, lest even then the words of
Hera might turn her from her going. But
wind-footed swift Iris heard, and fleeted
forth, and swiftly she devoured the space
between. So soon as she came to steep
Olympus, the dwelling of the Gods, she
called forth Eilithyia from hall to door,
and spake winged words, even all that the
Goddesses of Olympian mansions had bidden
her. Thereby she won the heart in Eili-
thyia's breast, and forth they fared, like
timid wild doves in their going.

Even when Eilithyia, the ~ helper in sore
travailing, set foot in Delos, then labour
took hold on Leto, and a passion to bring
to the birth. Around a palm tree she cast

no HOMERIC HYMNS ii7-i34

her arms, and set her knees on the soft
meadow, while earth beneath smiled, and
forth leaped the babe to light, and all the
Goddesses raised a cry. Then, great Phoe-
bus, the Goddesses washed thee in fair
water, holy and purely, and wound thee
in white swaddling bands, delicate, new
woven,, with a golden girdle round thee.
Nor did his mother suckle Apollo the golden-
sworded, but Themis with immortal hands
first touched his lips with nectar and sweet
ambrosia, while Leto rejoiced, in that she
had borne her strong son, the bearer of
the bow.

Then Phoebus, as soon as thou hadst tasted
the food of Paradise, the golden bands were
not proof against thy pantings, nor bonds
could bind thee, but all their ends were
loosened. Straightway among the Goddesses
spoke Phoebus Apollo : '' Mine be the dear
lyre and bended bow, and I will utter to
men the unerring counsel of Zeus."

So speaking, he began to fare over the
wide ways of earth, Phoebus of the locks

135-153 HYMN TO APOLLO iii

unshorni Phoebus the Far-darter. Thereon
all the Goddesses were in amaze, and all
Delos blossomed with gold, as when a hill-
top is heavy with woodland flowers, behold-
ing the child of Zeus and Leto, and glad
because the God had chosen her wherein
to set his home, beyond mainland and isles,
and loved her most at heart.

But thyself, O Prince of the Silver Bow,
far-darting Apollo, didst now pass over rocky
Cynthus, now wander among temples and
men. Many are thy fanes and groves, and
dear are all the headlands, and high peaks
of lofty hills, and rivers flowing onward to
the sea; but with Delos, Phoebus, art thou
most delighted at heart, where the long-
robed lonians gather in thine honour, with
children and shame-fast wives. Mindful of
thee they delight thee with boxing, and dances,
and minstrelsy in their games. Who so then
encountered them at the gathering of the
lonians, would say that they are exempt from
eld and death, beholding them so gracious,
and would be glad at heart, looking on the

1 1 2 HOMERIC HYMNS 1 54-172

men and fair-girdled women; and their much
wealth, and their swift galleys. Moreover,
there is this great marvel of renown im-
perishable, the Delian damsels, hand-maidens
of the Far-darter. They, when first they
have hymned Apollo, and next Leto and
Artemis the Archer, then sing in memory of
the men and women of old time, enchanting
the tribes of mortals. And they are skilled
to mimic the notes and dance music of all
men, so that each would say himself were
singing, so well woven is their fair chant.

But now come, be gracious, Apollo, be
gracious, Artemis ; and ye maidens all, fare-
well, but remember me even in time to come,
when any of earthly men, yea, any .stranger
that much hath seen and much endured,
comes hither and asks :

'' Maidens, who is the sweetest to you of
singers here conversant, and in whose song
are ye most glad ? "

Then do you all with one voice make
answer :

"A blind man is he, and he dwells in

173-189 HYMN TO APOLLO 113

rocky Chios ; his songs will ever have the
mastery, ay, in all time to come."

But I shall bear my renown of you as far
as I wander over earth to the fairest cities of
men, and they will believe my report, for my
word is true. But, for me, never shall I
cease singing of Apollo of the Silver Bow,
the Far-darter, whom fair-tressed Leto bore.

O Prince, Lycia is thine, and pleasant
Maeonia, and Miletus, a winsome city by the
sea, and thou, too, art the mighty lord of
sea-washed Delos.

THE FOUNDING OF DELPHI

The son of glorious Leto fares harping
on his hollow harp to rocky Pytho, clad
in his fragrant raiment that waxes not old,
and beneath the golden plectrum winsomely
sounds his lyre. Thence from earth to
Olympus, fleet as thought, he goes to the
House of Zeus, into the Consistory of the
other Gods, and anon the Immortals bethink
them of harp and minstrelsy. And all the

114 HOMERIC HYMNS 189-207

Muses together with sweet voice in antiphonal
chant replying, sing of the imperishable gifts
of the Gods, and the sufferings of men, all
that they endure from the hands of the un-
dying Gods, lives witless and helpless, men
unavailing to find remede for death or buck-
ler against old age. Then the fair-tressed
Graces and boon Hours, and Harmonia,
and Hebe, and Aphrodite, daughter of Zeus,
dance, holding each by the wrist the other's
hand, while among them sings one neither
unlovely, nor of body contemptible, but
divinely tall and fair, Artemis the Archer, nur-
tured with Apollo. Among them sport Ares,
and the keen-eyed Bane of Argos, while
Phoebus Apollo steps high and disposedly,
playing the lyre, and the light issues round

him from twinkling feet and fair-woven rai-
ment. But all they are glad, seeing him so
high of heart, Leto of the golden tresses,
and Zeus the Counsellor, beholding their
dear son as he takes his pastime among the
deathless Gods.
I How shall I hymn thee aright, howbeit

208-226 HYMN TO APOLLO 115

thou art, in sooth, not hard to hymn 7 Shall
I sing of thee in love and dalliance ; how thou
wentest forth to woo the maiden Azanian,
with Ischys, peer of Gods, and Elation's son
of the goodly steeds, or with Phorbas, son
of Triopes, or Amarynthus, or how with
Leucippus and Leucippus' wife, thyself on
foot, he in the chariot . • . ? * Or how
first, seeking a place of oracle for men, thou
camest down to earth, far-darting Apollo ?

On Pieria first didst thou descend from
Olympus, and pass by Lacmus, and Emathia,
and Enienae, and through Perrhaebia, and
speedily camest to lolcus, and alight on
Cenaeum in Euboea, renowned for galleys.
On the Lelantian plain thou stoodest, but it
pleased thee not there to stablish a temple
and a grove. Thence thou didst cross Euri-
pus, far-darting Apollo, and fare up the
green hill divine, and thence camest speedily
to Mycalessus and Teumesos of the bedded
meadow grass, and thence to the place of
woodclad Thebe, for as yet no mortals dwelt

^ The Greek is corrupt, especially in line 213.

ii6 HOMERIC HYMNS 226-244

in Holy Thebe, nor yet were paths nor ways
along Thebe's wheat-bearing plain, but all
was wild wood.

Thence forward journeying, Apollo, thou
earnest to Onchestus, the bright grove of
Poseidon. There the new-broken colt takes
breath again, weary though he be with
dragging the goodly chariot ; and to earth,
skilled though he be, leaps down the
charioteer, and fares on foot, while the
horses for a while rattle along the empty car,
with the reins on their necks, and if the car
be broken in the grove of trees, their masters
tend them there, and tilt the car and let it
lie. Such is the rite from of old, and they
pray to the King Poseidon, while the chariot
is the God's portion to keep.

Thence faring forward, far-darting Apollo,
thou didst win to Cephisus of the fair streams,
that from Lilaea pours down his beautiful
waters, which crossing. Far-darter, and passing
Ocalea of the towers, thou camest thereafter
to grassy Haliartus. Then didst thou set foot
on Telphusa, and to thee the land seemed

245-263 HYMN TO APOLLO 117

exceeding good wherein to stablish a temple
and a grove.

Beside Telphusa didst thou stand, and
spake to her: "Telphusa, here methinketh
to stablish a fair temple, an oracle for men,
who, ever seeking for the word of sooth,
will bring me hither perfect hecatombs,
even they that dwell in the rich isle of
Pelops, and all they of the mainland and sea-
girt islands. To them all shall I speak the
decree unerring, rendering oracles within
my rich temple."

So spake Phoebus, and thoroughly marked
out the foundations, right long and wide.
But at the sight the heart of Telphusa waxed
wroth, and she spake her word :

" Phoebus, far-darting Prince, a word shall
I set in thy heart. Here thinkest thou to
stablish a goodly temple, to be a place of
oracle for men, that ever will bring thee
hither perfect hecatombs — nay, but this
will I tell thee, and do thou lay it up in
thine heart. The never-ending din of swift
steeds will be a weariness to thee, and the

ii8 HOMERIC HYMNS 264-281

watering of mules from my sacred springs.
There men will choose rather to regard the
well-wrought chariots, and the stamping of
the swift-footed steeds, than thy great temple
and much wealth therein. But an if thou —
that art greater and better than I, O Prince,
and thy strength is most of might — if thou wilt
listen to me, in Crisa build thy fane beneath
a glade of Parnassus. There neither will
goodly chariots ring, nor wilt thou be vexed
with stamping of swift steeds about thy well-
builded altar, but none the less shall the
renowned tribes of men bring their gifts to
lepaeon, and delighted shalt thou gather the
sacrifices of them who dwell around."

Therewith she won over the heart of the
Far-darter, even that to Telphusa herself
should be honour in that land, and not to
the Far-darter.

Thenceforward didst thou fare, far-darting
Apollo, and camest to the city of the over-
weening Phlegyae, that reckless of Zeus dwelt
there in a goodly glade by thq Cephisian
mere. Thence fleetly didst thou speed to

282-301 HYMN TO APOLLO 119

the ridge of the hills, and earnest to Crisa
beneath snowy Parnassus, to a knoll that
faced westward, but above it hangs a cliff,
and a hollow dell runs under, rough with
wood, and even there Prince Phoebus Apollo
deemed well to build a goodly temple, and
spake, saying : '' Here methinketh to stablish
a right fair temple, to be a place oracular
to men, that shall ever bring me hither goodly
hecatombs, both they that dwell in rich
Peloponnesus, and they of the mainland and
sea-girt isles, seeking here the word of sooth ;
to them all shall I speak the decree unerring,
rendering oracles within my wealthy shrine."

So speaking, Phoebus Apollo marked out
the foundations, right long and wide, and
thereon Trophonius and Agamedes laid the
threshold of stone, the sons of Erginus, dear
to the deathless Gods. But round all the
countless tribes of men built a temple with
wrought stones to be famous for ever in
song.

Hard by is a fair-flowing stream, and
there, with an arrow from his strong bow,

I20 HOMERIC HYMNS 302-319

did the Prince, the son of Zeus, slay the
Dragoness, mighty and huge, a wild Etin,
that was wont to wreak many woes on
earthly men, on themselves, and their straight-
stepping flocks, so dread a bane was she.

[This Dragoness it was that took from
golden-throned Hera and reared the dread
Typhaon, not to be dealt with, a bane to
mortals. Him did Hera bear, upon a time,
in wrath with father 2^us, whenas Cronides
brought forth from his head renowned
Athene. Straightway lady Hera was angered,
and spake among the assembled Gods :

^'Listen to me, ye Gods, and Goddesses
all, how cloud-collecting Zeus is first to begin
the dishonouring of me, though he made me
his wife in honour. And now, apart from
me, he has brought forth grey-eyed Athene
who excels among all the blessed Immortals.
But he was feeble from the birth, among
all the Gods, my son Hephaestos, lame and
withered of foot, whom I myself lifted in my
hands, and cast into the wide sea. But the
daughter of Nereus, Thetis of the silver feet.

320-333 HYMN TO APOLLO 121

received him and nurtured him among her
sisters. Would that she had done other
grace to the blessed Immortals I

" Thou evil one of many wiles, what other
wile devisest thou ? How hadst thou the heart
now alone to bear grey-eyed Athene ? Could
I not have borne her 7 But none the less
would she* have been called thine among
the Immortals, who hold the wide heaven.
Take heed now, that I devise not for thee
some evil to come. Yea, now shall I use
arts whereby a child of mine shall be born,
excelling among the immortal Gods, without
dishonouring thy sacred bed or mine, for
verily to thy bed I will not come, but far
from thee will nurse my grudge against the
Immortal* Gods."

So spake she, and withdrew from among
the Gods with angered heart. Right so she
made her. prayer, the ox-eyed lady Hera,
striking the earth with her hand flatlings/
and spake her word :

^ This action was practised by the Zulus in divination, and,
curiously, by a Highlander of the last century, appealing to the
dead Lovat not to see him wronged.

122 HOMERIC HYMNS 334-353

''Listen to me now, Earth, and wide
Heavens above, and ye Gods called Titans,
dwelling beneath earth in great Tartarus, ye
from whom spring Gods and men ! List to
me now, all of you, and give me a child
apart from Zeus, yet nothing inferior to him
in might, nay, stronger than he, as much as
far-seeing Zeus is mightier than Cronus I "

So spake she, and smote the ground with
her firm hand. Then Earth, the nurse of
life, was stirred, and Hera, beholding it, was
glad at heart, for she deemed that her prayer
would be accomplished. From that hour for
a full year she never came to the bed of wise
Zeus, nor to her throne adorned, whereon
she was wont to sit, planning deep counsel,
but dwelling in her temples, the homes of
Prayers, she took joy in her sacrifices, the
ox-eyed lady Hera.

Now when her months and days were
fulfilled, the year revolving, and the seasons
in their course coming round, she bare a
birth like neither Gods nor mortals, the dread
Typhaon, not to be dealt with, a bane of men.

353-370 HYMN TO APOLLO 123

Him now she took, the ox-eyed lady Hera,
and carried and gave to the Dragoness/ to
bitter nurse a bitter fosterling, who received
him, that ever wrought many wrongs among
the renowned tribes of men.]

Whosoever met the Dragoness, on him
would she bring the day of destiny, before
the Prince, far-darting Apollo, loosed at her
the destroying shaft ; then writhing in strong
anguish, and mightily panting she lay, roll-
ing about the land. Dread and dire was the
din, as she writhed hither and thither through
the wood, and gave up the ghost, and Phoebus
spoke his malison :

"There do thou rot upon the fruitful
earth ; no longer shalt thou, at least, live to
be the evil bane of mortals that eat the fruit
of the fertile soil, and hither shall bring per-
fect hecatombs. Surely from thee neither
shall Typhceus, nay, nor Chimaera of the
evil name, shield death that layeth low, but
here shall black earth and bright Hyperion
make thee waste away."

So he spake in malison, and darkness

124 HOMERIC HYMNS 370-388

veiled her eyes, and there the sacred strength
of the sun did waste her quite away. Whence
now the place is named Pytho, and men
call the Prince " Pythian " for that deed, for
even there the might of the swift sun made
corrupt the monster.^

Then Phoebus Apollo was ware in his
heart that the fair-flowing spring, Telphusa,
had beguiled him, and in wrath he went to
her, and swiftly came, and standing close by
her, spoke his word:

"Telphusa, thou wert not destined to be-
guile my mind, nor keep the winsome lands
and pour forth thy fair waters. Nay, here
shall my honour also dwell, not thine alone."

So he spoke, and overset a rock, with a
shower of stones, and hid her streams, the
Prince, far-darting Apollo. And he made
an altar in a grove of trees, hard by the
fair-flowing stream, where all men name him
in prayer, "the Prince Telphusian," for that
he shamed the streams of sacred Telphusa.

Then Phoebus Apollo considered in his

* A folk-etymology from ird^€cy=to rot.

389-408 HYMN TO APOLLO 125

heart what men he should bring in to be
his ministers, and to serve him in rocky
Pytho. While he was pondering on this,
he beheld a swift ship on the wine-dark sea,
and aboard her many men and good, Cretans
from Minoan Cnossus, such as do sacrifice
to the God, and speak the doom of Phoebus
Apollo of the Golden Sword, what word so-
ever he utters of sooth from the daphne in
the dells of Parnassus. For barter and
wealth they were sailing in the black ship
to sandy Pylos, and the Pylian men. Anon
Phoebus Apollo set forth to meet them, leap-
ing into the sea upon the swift ship in the
guise of a dolphin, and there he lay, a portent
great and terrible.

[Of the crew, whosoever sought in heart
to comprehend what he was • . . On all
sides he kept swaying to and fro, and shaking
the timbers of the galley.] But all they sat
silent and in fear aboard the ship, nor loosed
the sheets, nor the sail of the black-prowed
galley ; nay, even as they had first set the
sails so they voyaged onward, the strong

126 HOMERIC HYMNS 409-428

south-wind speeding on the vessel from
behind. First they rounded Malea, and
passed the Laconian land and came to
Helos, a citadel by the sea, and Taenarus, the
land of Helios, that is the joy of mortals,
where ever feed the deep-fleeced flocks of
Prince Helios, and there hath he his glad
demesne. There the crew thought to stay
the galley, and land and consider of the
marvel, and see ^Vhether that strange thing will
abide on the deck of the hollow ship or leap
again into the swell of the fishes' home.
But the well-wrought ship did not obey the
rudder, but kept ever on her way beyond
rich Peloponnesus, Prince Apollo lightly
guiding it by the gale. So accomplishing
her course she came to Arene, and pleasant
Arguphea, and Thryon, the ford of Alpheius,
and well-builded Aepu, and sandy Pylos, and
the Pylian men, and ran by Crounoi, and
Chalcis, and Dyme, and holy Elis, where the
Epeians bear sway. Then rejoicing in the
breeze of Zeus, she was making for Pherae,
when to them out of the clouds showed

428-445 HYMN TO APOLLO 127

forth the steep ridge of Ithaca, and Duli-
chium, and Same, and wooded Zacynthus.
Anon when she had passed beyond, all
Peloponnesus, there straightway, off Crisa,
appeared the wide sound, that bounds rich
Peloponnesus. Then came on the west
wind, clear and strong, by the counsel of
Zeus, blowing hard out of heaven, that the
running ship might swiftest accomplish her
course over the salt water of the sea.

Backward then they sailed towards the
Dawn and the sun, and the Prince was their
guide, Apollo, son of Zeus. Then came they
to far-seen Crisa, the land . of vines, into the
haven, while the sea-faring ship beached her-
self on the shingle. Then from the ship leaped
the Prince, far-darting Apollo, like a star at
high noon, while the gledes of fire flew from
him, and the splendour flashed to the heavens.
Into his inmost Holy Place he went through
the precious tripods, and in the midst he
kindled a flame showering forth his shafts,
and the splendour filled all Crisa,^ and the

^ A similar portent is of recent belief in Maori tradition.

128 HOMERIC HYMNS 445-464

wives of the Crisaeans, and their fair-girdled
daughters raised a wail at the rushing flight of
Phoebus, for great fear fell upon all. Thence
again to the galley he set forth and flew, fleet
as a thought, in shape a man lusty and strong,
in his first youth, his locks swathing his wide
shoulders. Anon he spake to the seamen
winged words :

"Strangers, who are ye, whence sail ye
the wet ways? Is it after merchandise, or
do ye wander at adventure, over the salt
sea, as sea-robbers use, that roam staking
their own lives, and bearing bane to men
of strange speech ? Why sit ye thus adread,
not faring forth on the land, nor slackening
the gear of your black ship ? Sure this is the
wont of toilsome mariners, when they come
from the deep to the land in their black
ship, foredone with labour, and anon a long-
ing for sweet food seizes their hearts."

So spake he, and put courage in their
breasts, and the leader of the Cretans an-
swered him, saying :

"Stranger, behold thou art no whit like

465-482 HYMN TO APOLLO 129

unto mortal men in shape or growth, but
art a peer of the Immortals, wherefore all
hail, and grace be thine, and all good things
at the hands of the Gods. Tell me then
truly that I may know indeed, what people
is this, what land, what mortals dwell here ?
Surely with our thoughts set on another goal
we sailed the great sea to Pylos from Crete,
whence we boast our lineage ; but now it
is hither that we have come, maugre our
wills, with our galley — another path and
other ways — we longing to return, but some
God has led us all unwilling to this place."

Then the far -darting Apollo answered
them :

" Strangers, who dwelt aforetime round
^ wooded Cnossus, never again shall ye return
each to his pleasant city and his own house,
and his wife, but here shall ye hold my
rich temple, honoured by multitudes of men.
Lo 1 I am the son of Zeus, and name myself
Apollo, and hither have I brought you over
the great gulf of the sea, with no evil intent.
Nay, here shall ye possess my rich temple,

I30 HOMERIC HYMNS 483-502

held highest in honour among all men, and
ye shall know the counsels of the Immortals,
by whose will ye shall ever be held in
renown. But now come, and instantly obey
my worcj. First lower the Sails, and loose
the sheets, and then beach the black ship
on the land, taking forth the wares and gear
of the trim galley, and build ye an altar on
the strand of the sea. Thereon kindle fire,
and sprinkle above in sacrifice the white
barley-flour, and thereafter pray, standing
around the altar. And whereas I first, in
the misty sea, sprang aboard the swift ship
in the guise of a dolphin, therefore pray to
me as Apollo Delphinius, while mine shall
ever be the Delphian altar seen from afar.
Then take ye supper beside the swift black
ship, and pour libations to the blessed Gods
who hold Olympus. But when ye have dis-
missed the desire of sweet food then with me
do ye come, singing the Paean, till ye win
that place where ye shall possess the rich
teniple."

So spake he, while they heard and obeyed

503-520 HYMN TO APOLLO 131

eagerly. First they lowered the sails, loosing
the sheets, and lowering the mast by the
forestays, they laid it in the mast-stead, and
themselves went forth on the strand 6l the
sea. Then forth from the salt sea to the
mainland they dragged the fleet ship high
up on the sands, laying long sleepers there-
under, and they builded an altar on the sea-
strand, and lit fire* thereon, scattering above
white barley-flour in sacrifice, and, standing
around the altar, they prayed as the God
commanded. Anon they took supper beside
the fleet black ship, and poured forth libations
to the blessed Gods who hold Olympus.
But when they had dismissed the desire of
meat and drink they set forth on their way,
and the Prince Apollo guided them, harp
in hand, and sweetly he harped, faring with
high and goodly strides. Dancing in his
train the Cretans followed to Pytho, and the
Paean they were chanting, the paeans of
the Cretans in whose breasts the Muse hath
put honey-sweet song. All unwearied they
strode to the hill, and swiftly were got to

132 HOMERIC HYMNS 521-537

Parnassus and a winsome land, where they
were to dwell, honoured of many among
men.

Apollo guided them, and showed his holy
shrine and rich temple, and the spirit was
moved in their breasts, and the captain of
the Cretans spake, and asked the God,
saying :

"Prince, since thou hast led us far from
friends and our own country, for so it* pleases
thee, how now shall we live, we pray thee
tell us. This fair land bears not vines, nor
is rich in . meadows, wheref rom we might live
well, and minister to men."

Then, smiling, Apollo, the son of Zeus,
spoke to them :

" Foolish ones, enduring hearts, who desire
cares, and sore toil, and all straits I A light
word will I speak to you, do ye consider it.
Let each one of you, knife in right hand,
be ever slaughtering sheep that in abundance
shall ever be yours, all the flocks that the
renowned tribes of men bring hither to me.
Yours it is to guard my temple, and receive

538-546 HYMN TO APOLLO 133

the tribes of men that gather hither, doing,
above all, as my will enjoins. But if any
vain word be spoken, or vain deed wrought,
or violence after the manner of mortal men,
then shall others be your masters, and hold
you in thraldom for ever,^ I have spoken
all, do thou keep it in thy heart."

Even so, fare thou well, son of Zeus and
Leto, but I shall remember both thee and
another song.

^ See Essay on this Hymn.

HERMES

/^F Hermes sing, O Muse, the son of
^^ Zeus and Maia, Lord of Cyllene, and
Arcadia rich in sheep, the fortune-bearing
Herald of the Gods, him whom Maia bore,
the fair-tressed nymph, that lay in the arms
of Zeus ; a shamefaced nymph was she,
shunning the assembly of the blessed Gods,
dwelling within a shadowy cave. Therein
was CrbniOn wont to embrace the fair-tressed
nymph in the deep of night, when sweet sleep
held white-armed Hera, the immortal Gods
knowing it not, nor mortal men.

But when the mind of great Zeus was fulfilled,
and over her the tenth moon stood in the sky,
the babe was born to light, and all was made
manifest ; yea, then she bore a child of many
a wile and cunning counsel, a robber, a driver

»34

13-33 HERMES 135

of the kine, a captain of raiders, a watcher of
the night, a thief of the gates, who soon should
show forth deeds renowned among the death-
less Gods. Born in the dawn, by midday
well he harped, and in the evening stole the
cattle of Apollo the Far-darter, on that fourth
day of the month wherein lady Maia bore
him. Who, when he leaped from the im-
mortal knees of his mother, lay not long in
the sacred cradle, but sped forth to seek the
cattle of Apollo, crossing the threshold of the
high-roofed cave. There found he a tortoise,
and won endless delight, for lo, it was Hermes
that first made of the tortoise a minstrel.
The creature met him at the outer door, as
she fed on the rich grass an front of the
dwelling, waddling along, at sight whereof
the luck-bringing son of Zeus laughed, and
straightway spoke, saying:

"Lo, a lucky omen for me,' not by me to
be mocked ! Hail, darling and dancer, friend
of the feast, welcome art thou ! whence gatst
thou the gay garment, a speckled shell, thou,
a mountain-dwelling tortoise ? Nay, I will

136 HOMERIC HYMNS 33-52

carry thee within, and a boon shalt thou be
to me, not by me to be scorned, nay, thou
shalt first serve my turn. Best it is to bide
at home, since danger is abroad. Living
shalt thou be a spell against ill witchery, and
dead, then a right sweet music-maker."

So spake he, and raising in both hands the
tortoise, went back within the dwelling, bear-
ing the glad treasure. Then he choked the
creature, and with a gouge of grey iron he
scooped out the marrow of the hill tortoise.
And as a swift thought wings through the
breast of one that crowding cares are haunt-
ing, or as bright glances fleet from the eyes,
so swiftly devised renowned Hermes both
deed and word. He cut to measure stalks
of reed, and fixed them in through holes
bored in the stony shell of the tortoise, and
cunningly stretched round it the hide of an
ox, and put in the horns of the lyre, and to
both he fitted the bridge, and stretched seven
harmonious chords of sheep-gut.^

^ In our illuslration both the lyre with a tortoise-shell for
sounding-board, and the cithara, with no such sounding-board,
are represented. Is it possible that '* the tuneful shell " was

52-66 HERMES 137

Then took he his treasure, when he had
fashioned it, and touched the strings in turn
with the plectrum^ and wondrously it sounded
under his hand, and fair sang the God to the
notes, improvising his chant as he played, like
lads exchanging taunts at festivals. Of Zeus
Cronides and fair-sandalled Maia he sang how
they had lived in loving dalliance, and he
told out the tale of his begetting, and sang
the handmaids and the goodly halls of the
Nymph, and the tripods in the house, and
the store of cauldrons. So then he sang,
but dreamed of other deeds; then bore he
the hollow lyre and laid it in the sacred
cradle, then, in longing for flesh of kine
he sped from the fragrant hall to a place
of outlook, with such a design in his heart

primarily used ^vithoui chords, as an instrument for drumming
upon? The drum, variously made, is the primitive musical
instrument, and it is doubled whether any stringed instrument
existed among native American races* But drawings in ancient
Aztec MSB. (as Mr. Morse has recently observed) show the
musidaa using a kind of drum made of a tortoise-shell, and some
students have (probably with too much fancy) recognised a
figure with a tortoise-shell fitted with chords, in Aztec MSS.
It is possible enough that the early Greeks used the shell as a
sort of drum, before some inventor (Hermes, in the Hymn)
added chords and developed a stringed instrument Cf. p. 39.

138 HOMERIC HYMNS 67-83

as reiving men pursue in the dark of
night.

The sun had sunk down beneath earth
into ocean, with horses and chariot, when
Hermes came running to the shadowy hills
of Pieria, where the deathless kine of the
blessed Gods had ever their haunt ; there fed
they on the fair unshorn meadows. From
their number did the keen-sighted Argei-
phontes, son of Maia, cut off fifty loud-
lowing kine, and drove them hither and
thither over the sandy land, reversing their
tracks, and, mindful of his cunning, confused
the hoof-marks, the front behind, the hind
in front, and himself fared down again.
Straightway he wove sandals on the sea-
sand (things undreamed he wrought, works
wonderful, unspeakable) mingling myrtle
twigs and tamarisk, then binding together
a bundle of the fresh young wood, he
shrewdly fastened it for light sandals beneath
his feet, leaves and all,^ — brushwood that the

^ Such sandals are used to hide their tracks by Avengers
of Blood among the tribes of Central Australia.

84-IOI HERMES 139

renowned slayer of Argos had plucked on
his way from Pieria [being, as he was, in
haste, down the long way].

Then an old man that was labouring a
fruitful vineyard, marked the God faring
down to the plain through grassy Onchestus,
and to him spoke first the son of renowned
Maia:

" Old man that bowest thy shoulders over
thy hoeing, verily thou shalt have wine enough
when all these vines are bearing. . . . See
thou, and see not ; hear thou, and hear not ;
be silent, so long as naught of thine is
harmed."

Therewith he drave on together the sturdy
heads of cattle. And over many a sha-
dowy hill, and through echoing corries and
flowering plains drave renowned Hermes.
Then stayed for the more part his darkling
ally, the sacred Night, and swiftly came
morning when men can work, and sacred
Selene, daughter of Pallas, mighty prince,
clomb to a new place of outlook, and then
the strong son of Zeus drave the broad-

I40 HOMERIC HYMNS 102-1 1 8

browed kine of Phoebus Apollo to the river
Alpheius. Unwearied they came to the high-
roofed stall and the watering-places in front
of the fair meadow. There, when he had
foddered the deep-voiced kine, he herded
them huddled together into the byre, munch-
ing lotus and dewy marsh marigold ; next
brought he much wood, and set himself to
the craft of fire-kindling. Taking a goodly
shoot of the daphne, he peeled it with the
knife, fitting it to his hand,^ and the hot
vapour of smoke arose. [|!x>, it was Hermes
first who gave fire, and the fire-sticks.] Then
took he many dry faggots, great plenty, and
piled them in the trench, and flame began to
break, sending far the breath of burning fire.
And when the force of renowned Hephaestus
kept the fire aflame, then downward dragged
he, so mighty his strength, two bellowing kine
of twisted horn : close up to the fire he
dragged them, and cast them both panting
upon their backs to the ground. [Then

^ This piece of wood is that in which the other is twirled to
make fire by friction.

ii8-i37 HERMES 141

bending over them he turned them upwards
and cut their throats]. . • task upon task, and
sliced off the fat meat, pierced it with spits
of wood, and broiled it, — flesh, and chine,
the joint of honour, and blood in the bowels,
all together ; — then laid all there in its place.
The hides he stretched out on a broken rock,
as even now they are used, such as are to
be enduring : long, ^nd long after that ancient
day.^ Anon glad Hermes dragged the fat
portions on to a smooth ledge, and cut twelve
messes sorted out by lot, to each its due meed
he gave. Then a longing for the rite of the
sacrifice of flesh came on renowned Hermes :
for the sweet savour irked him, immortal
as he was, but not even so did his strong
heart yield.' . . . The fat and flesh he placed
in the high-roofed stall, the rest he swiftly
raised aloft, a trophy of his reiving, and,
gathering dry faggots, he burned heads and
feet entire with the vapour of flame. Anon

^ Otherwise written and interpreted, " as even now the skins
are there,*' that is, are exhibited as relics.

■ " Der Zweite Halbvers is mir absolut unverstandlich ! ** —
GemclL

142 HOMERIC HYMNS 137-156

when the God had duly finished all, he
cast his sandals into the deep swirling pool
of Alpheius, quenched the embers, and all
night long spread smooth the black dust :
Selene lighting him with her lovely light.
Back to the crests of Cyllene came the God
at dawn, nor blessed God, on that long way,
nor mortal man encountered him ; nay, and
no dog barked. Then Hermes, son of Zeus,
bearer of boon, bowed his head, and entered
the hall through the hole of the bolt, like
mist on the breath of autumn. Then, stand-
ing erect, he sped to the rich inmost chamber
of the cave, lightly treading noiseless on the
floor. Quickly to his cradle came glorious
Hermes and wrapped the swaddling bands
about his shoulders, like a witless babe,
playing with the wrapper about his knees.
So lay he, guarding his dear lyre at his
left hand. But his Goddess mother the God
did not deceive ; she spake, saying :

"Wherefore, thou cunning one, and
whence comest thou in the night, thou clad
in shamelessness ? Anon, methinks, thou

156-177 HERMES 143

wilt go forth at. Apollo's hands with bonds
about thy sides that may not be broken,
sooner than be a robber in the glens. Go
to, wretch, thy Father begat thee for a trouble
to deathless Gods and mortal men.'*

But Hermes answered her with words of
guile: "Mother mine, why wouldst thou scare
me so, as though I were a redeless child,
with little craft in his heart, a trembling
babe that dreads his mother's chidings ?
Nay, but I will essay the wiliest craft to
feed thee and me for ever. We twain are
not to endure to abide here, of all the death-
less Gods alone unapproached with sacrifice
and prayer, as thou commandest. Better
it is eternally to be conversant with Im-
mortals, richly, nobly, well seen in wealth
of grain, than to be homekeepers in a
darkling cave. And for honour, I too will
have my dues of sacrifice, even as Apollo.
Even if my Father give it me not I will
endeavour, for I am of avail, to be a captain
of reivers. And if the son of renowned
Leto make inquest for me, methinks some

144 HOMERIC HYMNS 177-194

worse thing will befall him. For to Pytho
I will go, to break into his great house,
whence I shall sack goodly tripods and
cauldrons enough, and gold, and gleaming
iron, and much raiment. Thyself, if thou
hast a mind, shalt see it."

So held they converse one with another,
the son of Zeus of the iCgis, and Lady Maia.
Then Morning the Daughter of Dawn was
arising from the deep stream of Oceanus,
bearing light to mortals, what time Apollo
came to Onchestus in his . journeying, the
gracious grove, a holy place of the loud
Girdler of the Earth : there he found an
old man grazing his ox, the stay of his vine-
yard, on the roadside*^ Him first bespoke
the son of renowned Leto.

" Old man, hedger of grassy Onchestus ;
hither am I come seeking cattle from Pieria,
all the crook-horned kine out of my herd:
my black bull was wont to graze apart
from the rest, and my four bright-eyed

^ This is not likely to be the sense, but sense the text gives
none. Allen, Journal of Hellenic Studies ^ xvii. 1 1.

195-213 HERMES 145

hounds followed, four of them; wise as men
and all of one. mind. These were left, the
hounds and the bull, a marvel ; but the kine
wandered away from their soft meadow and
sweet pasture, at the going down of the sun.
Tell me, thou old man of ancient days, if
thou hast seen any man faring after these
cattle?"

Then to him the old man spake and
answered :

"My friend, hard it were to tell all that
a man may see : for many wayfarers go by,
some full of ill intent, and some of good :
and it is difficult to be certain regarding each.
Nevertheless, the whole day long till sunset
I was digging about my vineyard plot, and
methought I marked — but I know not surely
— 2. child that went after the horned kine ;
right young he was, and held a staff, and
kept going from side to side, and backwards
he drove the kine, their faces fronting him."

So spake the old man, but Apollo heard,
and went fleeter on his path. Then marked
he a bitd long of wing, and anon he knew

146 HOMERIC HYMNS 213-232

that the thief had been the son of Zeus
Cronion. Swiftly sped the Prince, Apollo,
son of Zeus, to goodly Pylos, seeking the
shambling kine, while his broad shoulders
were swathed in purple cloud. Then
the Far -darter marked the tracks, and
spake :

"Verily, a great marvel mine eyes behold 1
These be the tracks of high-horned kine,
but all are turned back to the meadow of
asphodel. But these are not the footsteps
of a man, nay, nor of a woman, nor of grey
wolves, nor bears, nor lions, nor, methinks,
of a shaggy-maned Centaur, whosoever with
fleet feet makes such mighty strides ! Dread
to ' see they are that backwards go, more
dread they that go forwards."

So speaking, the Prince sped on, Apollo,
son of Zeus. To the Cyllenian hill he came,
that is clad in forests, to the deep shadow of
the hollow rock, where the deathless nymph
brought forth the child of Zeus Cronion, A
fragrance sweet was spread about the goodly
hill, and many tall sheep were grazing the

233-252 HERMES 147

grass. Thence he went fleetly over the stone
threshold into the dusky cave, even Apollo,
the Far-darter.

Now when the son of Zeus and Maia
beheld Apollo thus in wrath for his kine,
he sank down within his fragrant swaddling
bands, being covered as piled embers of
burnt tree-roots are covered by thick ashes,
so Hermes coiled himself up, when he saw
the Far - darter ; and curled himself, feet,
head, and hands, into small space [sum-
moning sweet sleep], though of a verity
wide awake, and his tortoise-shell he kept
beneath his armpit. But the son of Zeus
and Leto marked them well, the lovely
mountain nymph and her . dear son, a little
babe, all wrapped in cunning wiles. Gazing
round all the chamber of the vasty dwell-
ing, Apollo opened three aumbries with the
shining key ; full were they of nectar and
glad ambrosia, and much gold and silver lay
within, and much raiment of the Nymph,
purple and glistering, such as are within the
dwellings of the mighty Gods. Anon, when

148 HOMERIC HYMNS 252-270

he had searched out the chambers of the
great hall, the son of Leto spake to renowned
Hermes :

" Child, in the cradle lying, tell me straight-
way of my kine : or speedily between us
twain will be unseemly strife. For 1 will
seize thee and cast thee into murky Tartarus,
into the darkness of doom where none is of
avail. Nor shall thy father or mother redeem
thee to the light : nay, under earth shalt thou
roam, a reiver among folk fordone."

Then Hermes answered with words of
craft : " Apollo, what ungentle word hast thou
spoken ? And is it thy cattle of the home-
stead thou comest here to seek ? I saw them
not, heard not of them, gave ear to no word
of them : of them I can tell no tidings, nor
win the fee of him who tells. Not like a
lifter of cattle, a stalwart man, am I : no task
is this of mine : hitherto I have other cares ;
sleep, and mother's milk, and about my
shoulders swaddling bands, and warmed
baths. Let none know whence this feud
arose ! And verily great marvel among the

270-289 HERMES 149

Immortals it would be, that a new-born child
should cross the threshold after kine of the
homestead ; a silly rede of thine. Yesterday
was I born, my feet are tender, and rough
is the earth below. But if thou wilt I shall
swear the great oath by my father's head,
that neither I myself am to blame, nor
have I seen any other thief of thy kine :
be kine what they may, for I know but by
hearsay."

So spake he with twinkling eyes, and
twisted brows, glancing hither and thither,
with long-drawn -whistling breath, hearing
Apollo's word as a vain thing. Then lightly
laughing spake Apollo the Far-darter :

" Oh, thou rogue, thou crafty one ; verily
methinks that many a time thou wilt break
into stablished homes, and by night leave
many a man bare, silently pilling through
his house, such is thy speech to-day 1 And
many herdsmen of the steadings wilt thou
vex in the mountain glens, when in lust for
flesh thou comest on the herds and sheep
thick of fleece. Nay come, lest thou sleep

ISO HOMERIC HYMNS 289-308

the last and longest slumber, come forth
from thy cradle, thou companion of black
night ! For surely this honour hereafter thou
shalt have among the Immortals, to be called
for ever the captain of reivers."

So spake Phoebus Apollo, and lifted the
child, but even then strong Argus-bane had
his device, and, in the hands of the God,
let forth an Omen, an evil belly-tenant, with
tidings of worse, and a speedy sneeze there-
after. Apollo heard, and dropped renowned
Hermes on the ground, then sat down before
him, eager as he was to be gone, chiding
Hermes, and thus he spoke :

" Take heart, swaddling one, child of Zeus
and Maia. By these thine Omens shall I
find anon the sturdy kine, and thou shalt
lead the way."

So spake he, but swiftly arose Cyllenian
Hermes, and swiftly fared, pulling about
his ears his swaddling bands that were his
shoulder wrapping. Then spake he :

"Whither bearest thou me. Far-darter, of
Gods most vehement ? Is it for wrath about

308-328 HpRMES 151

thy kine that thou thus provokest me ? Would
that the race of kine might perish, for thy
cattle have I not stolen, nor seen another
steal, whatsoever kine may be ; I know but
by hearsay, 1 1 But let our suit be judged
before Zeus Cronion."

Now were lone Hermes and the splendid
son of Leto point by point disputing their
pleas, Apollo with sure knowledge was right-
eously seeking to convict renowned Hermes
for the sake of his kine, but he with craft
and cunning words sought to beguile, — the
Cyllenian to beguile the God of the Silver
Bow. But when the wily one found one as
wily, then speedily he strode forward through
the sand in front, while behind came the son
of Zeus and Leto. Swiftly they came to
the crests of fragrant Olympus, to father Cro-
nion they came, these goodly sons of Zeus,
for there were set for them the balances of
doom. Quiet was snowy Olympus, but they
who know not decay or death were gather-
ing after gold-throned Dawn. Then stood
Hermes and Apollo of the Silver Bow before

152 HOMERIC HYMNS 329-348

the knees of Zeus, the Thunderer, who in-
quired of his glorious Son, saying :

" Phoebus, whence drivest thou such mighty
spoil, a new-born babe like a Herald? A
mighty matter this, to come before the gather-
ing of the Gods ! "

Then answered him the Prince, Apollo the
Par-darter :

" Father, anon shalt thou hear no empty
tale ; tauntest thou me, as though I were
the only lover of booty ? This boy have
I found, a finished reiver, in the hills of
Cyllene, a long way to wander ; so fine a
knave as I know not among Gods or men,
of all robbers on earth. My kine he stole
from the meadows, and went driving them at
eventide along the loud sea shores, straight
to Pylos. Wondrous were the tracks, a
thing to marvel on, work of a glorious god.
For the black dust showed the tracks of
the kine making backward to the mead of
asphodel ; but this child intractable fared
neither on hands nor feet, through the sandy
land, but this other strange craft had he.

349-368 HERMES 153

to tread the paths as if shod on with oaken
shoots.* While he drove the kine through
a land of sand, right plain to discern were
all the tracks in the dust, but when he had
crossed the great tract of sand, straightway
on hard ground his traces and those of the
kine were ill to discern. But a mortal man
beheld him, driving straight to Pylos the
cattle broad of brow. Now when he had
stalled the kine in quiet, and confused his
tracks on either .side the way, he lay dark as
night in his cradle, in the dusk of a shadowy
cave. The keenest eagle could not have spied
him, and much he rubbed his eyes, with
crafty purpose, and bluntly spake his word :

" I saw not, I heard not aught, nor learned
another's tale ; nor tidings could I give, nor
win reward of tidings*"

Therewith Phoebus Apollo sat him down,
but another tale did Hermes tell, among the
Immortals, addressing Cronion, the master of
all Gods :

"Father Zeus, verily the truth will I tell

* " As if one walked with trees instead of feet." — Affen,

154 HOMERIC HYMNS 369-388

thee : for true am I, nor know the way of
falsehood. To-day at sunrise came Apollo to
our house, seeking his shambling kine. No
witnesses of the Gods brought he, nor no
Gods who had seen the fact. But he bade
me declare the thing under duress, threaten-
ing oft to cast me into wide Tartarus, for he
wears the tender flower of glorious youth,
but I was born but yesterday, as well him-
self doth know, and in naught am I like
a stalwart lifter of kine. Believe, for thou
givest thyself out to be my father, that may
I never be well if I drove home the kine,
nay, or crossed the threshold. This I say
for sooth ! The Sun I greatly revere, and
other gods, and Thee I love, and htm I dread.
Nay, thyself knowest that I am not to blame ;
and thereto I will add a great oath : by these
fair-wrought porches of the Gods I am guilt-
less, and one day yet I shall avenge me on
him for this pitiless accusation, mighty as he
is ; but do thou aid the younger 1 "

So spake Cyllenian Argus -bane, and
winked, with his wrapping on his arm : he

389-407 HERMES 155

did not cast it down. But Zeus laughed
aloud at the sight of his evil-witted child,
so well and wittily he pled denial about the
kine. Then bade he them both be of one
mind, and so seek the cattle, with Hermes
as guide to lead the way, and show without
guile where he had hidden the sturdy kine.
The Son of Cronos nodded, and glorious
Hermes obeyed, for lightly persuadeth the
counsel of Zeus of the Mg\s.

Then sped both of them, the fair children
of Zeus, to sandy Pylos, at the ford of
Alpheius, and to the fields they came, and
the stall of lofty roof, where the booty was
tended in the season of darkness. There
anon Hermes went to the side of the
rocky cave, and began driving the sturdy
cattle into the light. But the son of Leto,
glancing aside, saw the flayed skins on the
high rock, and quickly asked renowned
Hermes :

" How wert thou of avail, oh crafty one,
to flay two kine ; new-born and childish as
thou art ? For time to come I dread thy

156 HOMERIC HYMNS 407-427

might : no need for thee to be growing long,
thou son of Maia ! " ^

[So spake he, and round his hands twisted
strong bands of withes, but they at his feet
were soon intertwined, each with other, and
lightly were they woven over all the kine of
the field, by the counsel of thievish Hermes,
but Apollo marvelled at that he saw.]

Then the strong Argus-bane with twinkling
glances looked down at the ground, wishful
to hide his purpose. But that harsh son
of renowned Leto, the Far-darter, did he
lightly soothe to his will ; taking his lyre in
his left hand he tuned it with the plectrum:
and wondrously it rang beneath his hand.
Thereat Phoebus Apollo laughed and was glad,
and the winsome note passed through to his
very soul as he heard. Then Maia's son took
courage, and sweetly harping with his harp
he stood at Apollo's left side, playing his pre-
lude, and thereon followed his winsome voice.

1 The passage which follows (409-414) is too corrupt to
admit of any but conjectural rendering. Probably Apollb twisted
bands, which fell off Hermes, turned to growing willows, and
made a bower over the kine. See Mr. Allen, op. cit.

427-443 HERMES 157

He sang the renowns of the deathless Gods,
and the dark Earth, how all things were at
the first, and how each God gat his portion.

To Mnemosyne first of Gods he gave the
meed of minstrelsy, to the Mother of the
Muses, for the Muse came upon the Son
of Maia.

Then all the rest of the Immortals, in
order of rank and birth, did he honour, the
splendid son of Zeus, telling duly all the
tale, as he struck the lyre on his arm. But
on Apollo's heart in his breast came the
stress of desire, who spake to him winged
words :

"Thou crafty slayer of kine, thou com-
rade of the feast ; thy song is worth the
price of fifty oxen 1 Henceforth, methinks,
shall we be peacefully made at one. But,
come now, tell me this, thou wily Son of
Maia, have these marvels been with thee even
since thy birth, or is it that some immortal,
or some mortal man, has given thee the
glorious gift and shown thee song divine ?
For marvellous is this new song in mine ears,

158 HOMERIC HYMNS 444-464

such as, methinks, none hath known, either of
men, or of Immortals who have mansions in
Olympus, save thyself, thou reiver, thou Son
of Zeus and Maia ! What art is this, what
charm against the stress of cares? What a
path of song 1 for verily here is choice of all
three things, joy, and love, and sweet sleep.
For truly though I be conversant - with the

_ *

Olympian Muses, to whom dances are a
charge, and the bright minstrel hymn, and
rich song, and the lovesome sound of flutes,
yet never yet hath aught else been so dear to
my heart, dear as the skill in the festivals
of the Gods. I marvel. Son of Zeus, at this,
the music of thy minstrelsy. But now since,
despite thy youth, thou hast such glorious
skill, to thee and to thy Mother I speak this
word of sooth : verily, by this shaft of cor-
nel wood, I shall lead thee renowned and for-
tunate among the Immortals, and give thee
glorious gifts, nor in the end deceive thee."

Then Hermes answered him with cunning
words :

"Shrewdly thou quest ionest me, Far-darter,

465-484 HERMES 159

nor do I grudge thee to enter upon mine art.
This day shalt thou know it : and to thee
would I fain be kind in word and will : but
within thyself thou. well knowest all things,
for first among the Immortals, Son of Zeus,
is thy place. Mighty art thou and strong,
and Zeus of wise counsels loves thee well
with reverence due, and hath given thee
lionour and goodly gifts/ Nay, they tell that
thou knowest soothsaying, Far-darter, by the
voice of Zeus : for from Zeus are all oracles,
wherein I myself now know thee to be all-
wise. Thy province it is to know what so
thou wilt. Since, then, thy heart bids thee
play the lyre, harp thou and sing, and let
joys be thy care, taking this gift from me ;
and to me, friend, gain glory. Sweetly sing
with my shrill comrade in thy hands, that
knoweth speech good and fair and in order
due. Freely do thou bear it hereafter into
the glad feast, and the winsome dance, and
the glorious revel, a joy by night and day.
Whatsoever skilled hand shall inquire of it
artfully and wisely, surely its voice shall teach

i6o HOMERIC HYMNS 488-503

him all things joyous, being easily played by
gentle practice, fleeing dull toil. But if an
unskilled hand first impetuously inquires of
it, vain and discordant shall the false notes
sound. But thine it is of nature to know
what things thou wilt : so to thee will I give
this lyre, thou glorious son of Zeus. But we
for our part will let graze thy cattle of the
field on the pastures of hill and plain, thou
Far-darter. So shall the kine, consorting
with the bulls, bring forth calves male and
female, great stor«, and no need there is that
thou, wise as thou art, should be vehement
in anger."

So spake he, and held forth the lyre that
Phoebus Apollo took, and pledged his shining
whip in the hands of Hermes, and set him
over the herds. Gladly the son of Maia
received it ; while the glorious son of Leto,
Apollo, the Prince, the Far-darter, held the
lyre in his left hand, and tuned it orderly with
the plectrum. Sweetly it sounded to his hand,
and fair thereto was the song of the God.

Thence anon the twain turned the kine to

503-522

HERMES 161

the rich meadow, but themselves, the glorious
children of Zeus, hastened back to snow-clad
Olympus, rejoicing in the lyre : ay, and Zeus,
the counsellor, was glad of it. [Both did he
make one in love, and Hermes loved Leto's
son constantly, even as now, since when in
knowledge of his love he pledged to the Far-
darter the winsome lyre, who held it on
his arm and played thereon.] But Hermes
withal invented the skill of a new art, the
far-heard music of the reed pipes.

Then spake the son of Leto to Hermes
thus:

" I fear me. Son of Maia, thou leader, thou
crafty one, lest thou steal from me both my
lyre and my bent bow. For this meed thou
hast from Zeus, to establish the ways of barter
among men on the fruitful earth. Where-
fore would that thou shpuldst endure to
swear me the great oath of the Gods, with a
nod of the head or by the showering waters
of Styx, that thy doings shall ever to my
heart be kind and dear."

Then, with a nod of his head, did Maia's

i62 HOMERIC HYMNS S23-S34

son vow that never would he steal the posses-
sions o( the Far-darter, nor draw nigh his
strong dwelling. And Leto's son made vow
and band of love and alliance, that none other
among the tiods should be dearer of Gods
or men the seed of Zeus. [And I shall
make, with thee, a perfect token of a Cove-
nant of all Gods and all men, loyal to my
heart and honoured.] ^ " Thereafter shall
I give thee a fair wand of wealth and fortun«f
a golden wand, three-pointed, which shall
guard thee harmless, accomplishing all things
good of word and deed that it is mine to
learn from the voice of Zeus.* But as
touching the art prophetic, oh best of fos-
terlings of Zeus, concerning which thou in-
quirest, for thee it is not fit to leam that

some Isldng

re seems to be a leference [o the cadutiiu oF Hermes,
ime have compaced to the forked Divining Rod. Tlie
; corrupt and obscure. To mj'self it seems that, when
the lyre {463-495], Hermes was hinting at his wish
ve in exchange the gift of prophecy. If so, these
I are all disjointed, and 511, with wliat follows, should
;ei 49S, where Hermes maltes the gift of the lyre.

S3S-SS4 HERMES 163

art, nay, nor for any other Immortal. That
lies in the mind of Zeus alone. Myself did
make pledge, and promise, and strong oath,
that, save me, none other of the eternal
Gods should know the secret counsel of
Zeus. And thou, my brother of the Golden
Wand, bid me not tell thee what awful pur-
poses is planning the far-seeing Zeus.

'' One mortal shall I harm, and another shall
I bless, with many a turn of fortune among
hapless men. Of mine oracle shall he have
profit whosoever comes in the wake of wings
and voice of birds of omen : he shall have
profit of mine oracle : him I will not deceive.
But whoso, trusting birds not ominous, ap-
proaches mine oracle, to inquire beyond my
will, and know more than the eternal Gods,
shall come, I say, on a bootless journey, yet
his gifts shall I receive. Yet another thing
will I tell thee, thou Son of renowned Maia
and of Zeus of the ^Egis, thou bringer of
boon; there be certain Thriae, sisters born,
three maidens rejoicing in swift wings. Their
heads are sprinkled with white barley flour.

164 HOMERIC HYMNS 51S-S69

and they dwell beneath a glade of Parnassus,
apart they dwell, teachers of soothsaying.
This art I learned while yet a boy I tended
the kine, and my Father heeded not. Thence
they flit continually hither and thither, feed-
ing on honeycombs and bringing all things
to fulfilment. They, when they are full of
the spirit of soothsaying, having eaten of
the wan honey, delight to speak forth the
truth. But if they be bereft of the sweet
food divine, then lie they all confusedly.
These I bestow on thee, and do thou, in-
quiring clearly, delight thine own heart, and
if thou instruct any man, he will often hearken
to thine oracle, if he have the good fortune.^
These be thine, O Son of Maia, and the
cattle of the field with twisted horn do thou
tend, and horses, and toilsome mules. . • •
And be lord over the burning eyes of lions,
and white-toothed swine, and dogs, and sheep

^ It appears from Philochorus that the prophetic lots were
called thria. They are then personified, as the prophetic
Sisters, the Thriae. The white flour on their locks may be the
grey hair of old age : we know, however, a practice of divining
with grain among an early agricultural people, the Hurons.

570-580 HERMES 165

that wide earth nourishes, and over all flocks
be glorious Hermes lord. And let him alone
be herald appointed to Hades, who, though
he be giftless, will give him highest gift of
honour."

With such love, in all kindness, did Apollo
pledge the Son of Maia, and thereto Cronion
added grace. With all mortals and immortals
he consorts. Somewhat doth he bless, but
ever through the dark night he beguiles the
tribes of mortal men.

Hail to thee thus. Son of Zeus and Maia,
of thee shall I be mindful and of another
lay.

Ill

APHRODITE

' I ELL me, Muse, of the deeds of golden
* Aphrodite, the Cyprian, who rouses
sweet desire among the Immortals, and
vanquishes the tribes of deathly men, and
birds that wanton in the air, and all beasts,
even all the clans that earth nurtures, and
all in the sea. To all are dear the deeds of
the garlanded Cyprian.

Yet three hearts there be that she cannot
persuade or beguile : the daughter of Zeus
of the i£gis, grey-eyed Athene: not to her
are dear the deeds of golden Aphrodite, but
war and the work of Ares, battle and broil,
and the mastery of noble arts. First was
she to teach earthly men the fashioning of
war chariots and cars fair -wrought with

i66

14-31 APHRODITE 167

bronze. And she teaches to tender maidens
in the halls all goodly arts, breathing skill
into their minds. Nor ever doth laughter-
loving Aphrodite conquer in desire Artemis
of the Golden Distaifi rejoicing in the sound
of the chase, for the bow and arrow are
her delight, and slaughter of the wild beasts
on the hills: the lyre, the dance, the clear
hunting halloo, and shadowy glens, and cities
of righteous men.

Nor to the revered maiden Hestia are
the feats of Aphrodite a joy, eldest daughter
of crooked - counselled Cronos [youngest,
too, by the design of Zeus of the i£gis],
that lady whom both Poseidon and Apollo
sought to win. But she would not, nay
stubbornly she refused; and she swore a
great oath fulfilled, with her hand on the
head of Father Zeus of the i£gis, to be
a maiden for ever, that lady Goddess. And
to her Father Zeus gave a goodly meed
of honour, in lieu of wedlock; and in mid-
hall she sat her down choosing the best
portion : and in all temples of the Gods is

i68 HOMERIC HYMNS 31-45

she honoured, and among all mortals is chief
of Gods.*

Of these she cannot win or beguile the
hearts. But of all others there is none, of
blessed Gods or mortal men, that hath
escaped Aphrodite. Yea, even the heart
of Zeus the Thunderer she led astray; of
him that is greatest of all, and hath the
highest lot of honour. Even his wise wit
she hath beguiled at her will, and lightly
laid him in the arms of mortal women ;
Hera not wotting of it, his sister and his
wife, the fairest in goodliness of beauty
among the deathless Goddesses. To highest
honour did they beget her, crooked-counselled
Cronos and Mother Rheia ; and Zeus of
imperishable counsel made her his chaste
and duteous wife.

But into Aphrodite herself Zeus sent sweet

^ Hestia, deity of the sacred hearth, is, in a sense, the
Cinderella of the Gods, the youngest daughter, tending the holy
fire. The legend of her being youngest yet eldest daughter
of Cronos may have some reference to this position. ''The
hearth-place shall belong to the youngest son or daughter,"
in Kent. See " Costumal of the Thirteenth Century," with much
learning on the subject, in Mr. Elton's "Origins of English
History," especially p. 190.

45-64 APHRODITE 169

desire, to lie in the arms of a mortal man.
This wrought he so that anon not even she
might be unconversant with a mortal bed,
and might not some day with sweet laughter
make her boast among all the Gods, the
smiling Aphrodite, that she had given the
Gods to mortal paramours, and they for
deathless Gods bare deathly sons, and that
she mingled Goddesses in love with mortal
men. Therefore Zeus sent into her heart
sweet desire of Anchises, who as then was
pasturing his kine on the steep hills of many-
fountained Ida, a man in semblance like
the Immortals. Him thereafter did smiling
Aphrodite see and love, and measureless
desire took hold on her heart. To Cyprus
wended she, within her fragrant shrine : even
to Paphos, where is her sacred garth and
odorous altar. Thither went she in, and shut
the shining doors, and there the Graces
laved and anointed her with oil ambrosial,
such as is on the bodies of the eternal Gods,
sweet fragrant oil that she had by her. Then
clad she her body in goodly raiment, and

lyo HOMERIC HYMNS 6s-«i

prinked herself with gold, the smiling Aphro-
dite ; then sped to Troy, leaving fragrant
Cyprus, and high among the clouds she
swiftly accomplished her way.

To many-fountained Ida she came, mother
of wild beasts, and made straight for the
steading through the mountain, while behind
her came fawning the beasts, grey wolves,
and lions fiery-eyed, and bears, and swift
pards, insatiate pursuers of the roe-deer.
Glad was she at the sight of them, and sent
desire into their breasts, and they went
coupling two by two in the shadowy dells.
But she came to the well-builded shielings,^
and him she found left alone in the shielings
with no company, the hero Anchises, graced
with beauty from the Gods. All the rest
were faring after the kine through the grassy
pastures, but he, left lonely at the shielings,
walked up and down, harping sweet and
shrill. In front of him stood the daughter
of Zeus, Aphrodite, in semblance and stature
like an unwedded maid, lest he should be

^ Shielings are places of summer abode in pastoral regions.

8I-IOI APHRODITE . 171

adread when he beheld the Goddess. And
Anchises marvelled when he beheld her, her
height, and beauty, and glistering raiment.
For she was clad in vesture more shining
than the flame of fire, and with twisted
armlets and glistering ear-rings of flower-
fashion. About her delicate neck were
lovely jewels, fair and golden : and like the
moon's was the light on her fair breasts, and
love came upon Anchises, and he spake
unto her :

" Hail, Queen, whosoever of the Immortals
thou art that comest to this house ; whether
Artemis, or Leto, or golden Aphrodite, or
high-born Themis, or grey-eyed Athene. Or
perchance thou art one of the Graces come
hither, who dwell friendly with the Gods,
and have a name to be immortal ; or of the
nymphs that dwell in this fair glade, or in
this fair mountain, and in the well-heads of
rivers,. and in grassy dells. But to thee on
some point of outlook, in a place far seen,
will I make an altar, and offer to thee goodly
victims in every season, ^ut for thy part

172 HOMERIC HYMNS 101-117

be kindly, and grant me to be a man pre-
eminent among the Trojans, and give goodly
seed of children to follow me; but for me,
let me live long, and see the sunlight, and
come to the limit of old age, being ever in
all things fortunate among men."

Then Aphrodite the daughter of Zeus
answered him :

''Anchises, most renowned of men on
earth, behold no Goddess am I, — why liken-
est thou me to the Immortals ? — Nay, mortal
am I, and a mortal mother bare me, and my
father is famous Otreus, if thou perchance
hast heard of him, who reigns over strong-
warded Phrygia, Now I well know both
your tongue and our own, for a Trojan nurse
reared me in the hall, and nurtured me ever,
from the day when she took me at my
mother's hands, and while I was but a little
child. Thus it is, thou seest, that I well
know thy tongue as well as my own. But
even now the Argus-slayer of the Golden
Wand hath ravished me away from the
choir of Artemis, the Goddess of the Golden

117-136 APHRODITE 173

Dista£F, who loves the noise of the chase.
Many nymphs, and maids beloved of many
wooers, were we there at play, and a great
circle of people was about us withal. But
thence did he bear me away, the Argus-slayer,
he of the Golden Wand, and bore me over
much tilled land of mortal men, and many
wastes untilled and uninhabited, where wild
beasts roam through the shadowy dells. So
fleet we passed that I seemed not to touch
the fertile earth with my feet. Now Hermes
said that I was bidden to be the bride of
Anchises, and mother of thy goodly children.
But when he had spoken and shown the
thing, lo, instantly he went back among the
immortal Gods, — the renowned Slayer of
Argus. But I come to thee, strong necessity
being laid upon me, and by Zeus I beseech
thee and thy good parents, — for none ill
folk may get such a son as thee, — by them
I implore thee to take me, a maiden as I
am and untried in love, and show me to
thy father and thy discreet mother, and to
thy brothers of one lineage with thee. No

174 HOMERIC HYMNS 136-155

unseemly daughter to these, and sister to
those will I be, but well worthy ; and do thou
send a messenger swiftly to the Phrygians
of the dappled steeds, to tell my father of
my fortunes, and my sorrowing mother : gold
enough and woven raiment will they send,
and many and goodly gifts shall be thy meed.
Do thou all this, and then busk the winsome
wedding-feast, that is honourable among both
men and immortal Gods." -

So speaking, the Goddess brought sweet
desire into his heart, and love came upon
Anchises, and he spake, and said :

'' If indeed thou art mortal and a mortal
mother bore thee, and if renowned • Otreus
is thy father, and if thou art come hither
by the will of Hermes, the immortal Guide,
and art to be called my wife for ever, then
neither mortal man nor immortal God shall
hold me from my desire before I lie with
thee in love, now and anon ; nay, not even
if Apollo the Faf-darter himself were to send
the shafts of sorrow from the silver bow !
Nay, thou lady like the Goddesses, willing

156-172 APHRODITE 175

were I to go down within the house of
Hades, if but first I had climbed into thy
bed."

So spake he and took . her hand ; while
laughter-loving Aphrodite turned, and crept
with fair downcast eyes towards the bed. It
was strewn for the Prince, as was of wont,
with soft garments : and above it lay skins of
bears and deep-voiced lions that he had slain
in the lofty hills. When then they twain
had gone up into the well-wrought bed, first
Anchises took from her body her shining
jewels, brooches, and twisted armlets, earrings
and chains : and he loosed her girdle, and
unclad her of her glistering raiment, that he
laid on a silver-studded chair. Then through
the Gods' will and design, by the immortal
Goddess lay the mortal man, not wotting
what he did.

Now in the hour when herdsmen drive
back the kine and sturdy sheep to the stead-
ing from the flowery pastures, even then the
Goddess poured sweet sleep into Anchises,
and clad herself in her goodly raiment.

176 HOMERIC HYMNS 173-191

Now when she was wholly clad, the lady
Goddess, her head touched the beam of the
lofty roof: and from her cheeks shone forth
immortal beauty, — even the beauty of fair-
garlanded Cytherea. Then she aroused him
from sleep, and spake, and said :

'' Rise, son of Dardanus, why now slum-
berest thou so deeply ? Consider, am I even
in aspect such as I was when first thine eyes
beheld me ? "

So spake she, and straightway he started
up out of' slumber and was adread, and
turned his eyes away when he beheld the
neck and the fair eyes of Aphrodite. His
goodly face he veiled again in a cloak, and
imploring her, he spake winged words :

"Even so soon as mine eyes first be-
held thee. Goddess, I knew thee for divine :
but not sooth didst thou speak to me.
But by Zeus of the iEgis I implore thee,
suffer me not to live a strengthless shadow
among men, but pity me : for no man lives
in strength that has couched with immortal
Goddesses."

I92-208 APHRODITE 177

Then answered him Aphrodite, daughter
of Zeus :

'' Anchises, most renowned of mortal men,
take courage, nor fear overmuch. For no
fear is there that thou shalt suffer scathe
from me, nor from others of the blessed
Gods, for dear to the Gods art thou. And
to thee shall a dear son be born, and bear
sway among the Trojans, and children's chil-
dren shall arise after him continually. Lo,
iC^NEAS shall his name be called, since dread
sorrow held me when I came into the bed
of a mortal man. And of all mortal men
these who spring from thy race are always
nearest to the immortal Gods in beauty and
stature; witness how wise-counselling Zeus
carried away golden-haired Ganymedes, for
his beauty's sake, that he might abide with
the Immortals and be the cup-bearer of the
Gods in the house of Zeus, a marvellous thing
to behold, a mortal honoured among all the
Immortals, as he draws the red nectar from
the golden mixing-bowl. But grief incur-
able possessed the heart of Tros, nor knew

178 HOMERIC HYMNS 208-225

he whither the wild wind had blown his dear
son away, therefore day by day he lamented
him continually till Zeus took pity upon him,
and gave him as a ransom of his son high-
stepping horses that bear the immortal Gods.
These he gave him for a gift, and the Guide,
the Slayer of Argus, told all these things by
the command of Zeus, even how Ganymedes
should be for ever exempt from old age and
death,, even as are the Gods, Now when his
father heard this message of Zeus he rejoiced
in his heart and lamented no longer, but was
gladly charioted by the wind-fleet horses.

" So too did Dawn of the Golden Throne
carry off Tithonus, a man of your lineage,
one like unto the Immortals. Then went
she to pray to Cronion, who hath dark
clouds for his tabernacle, that her lover
might be immortal and exempt from death
for ever. Thereto Zeus consented and
granted her desire, but foolish of heart was
the Lady Dawn, nor did she deem it good
to ask for eternal youth for her lover, and
to keep him unwrinkled by grievous old age.

226^245 APHRODITE 179

Now so long as winsome youth was his, in
joy did he dwell with the Golden-throned
Dawn, the daughter of Morning, at the
world's end beside the streams of Oceanus,
but so soon as grey hairs began to flow
from his fair head and goodly chin, the Lady
Dawn held aloof from his bed, but kept and
cherished him in her halls, giving him food
and ambrosia and beautiful raiment. But
when hateful old age had utterly overcome
him, and he could not move or lift his limbs,
to her this seemed the wisest counsel ; she
laid him in a chamber, and shut the shining
doors, and his voice flows on endlessly, and
no strength now is his such as once there
was in his limbs. Therefore I would not
have thee to be immortal and live for ever
in such fashion among the deathless Gods,
but if, being such as thou art in beauty and
form, thou couldst live on, and be called
my lord, then this grief would not over-
shadow my heart.

" But it may not be, for swiftly will piti-
less old age come upon thee, old age that

i8o HOMERIC HYMNS 245-063

standeth close by mortal men; wretched
and weary, and detested by the Gods: but
among the immortal Gods shall great blame
be mine for ever, and all for love of thee.
For the Gods were wont to dread my words
and wiles wherewith I had subdued 'all the
Immortals to mortal women in love, my
purpose overcoming them all ; for now,
lo you, my mouth will no longer suffice
to speak forth this boast among the Im-
mortals,^ for deep and sore hath been my
folly, wretched and not to be named ; and
distraught have I been who carry a child
beneath my girdle, the child of a mortal.
Now so soon as he sees the light of the sun
the deep-bosomed mountain nymphs will
rear him for me; the nymphs who haunt
this great and holy mountain, being of the
clan neither of mortals nor of immortal Gods.
Long is their life, and immortal food do
they eat, and they join in the goodly dance
with the immortal Gods. With them the

' Reading x^^^^f ^'* Edgar renders '* no longer will my
mouth ope to tell," &c.

263-282 APHRODITE 181

Sileni and the keen-sighted Slayer of Argus
live in dalliance in the recesses of the
darkling caves. At their birth there sprang
up pine trees or tall-crested oaks on the
fruitful earth, flourishing and fair, and on
the lofty mountain they stand, and are called
the groves of the immortal Gods, which in no
wise doth man cut down with the steel. But
wheti the fate of death approaches, first do
the fair trees wither on the ground, and the
bark about them moulders, and the twigs
fall down, and even as the tree perishes so
the soul of the nymph leaves the light of
the sun.

"These nymphs will keep my child with
them and rear him; and him when first he
enters on lovely youth shall these Goddesses
bring hither to thee, and show thee. But to
thee, that I may tell thee all my mind, will
I come in the fifth year bringing my son. At
the sight of him thou wilt be glad when thou
beholdest him with thine eyes, for he will be
divinely fair, and thou wilt lead him straight-
way to windy Ilios. But if any mortal

l82 HOMERIC HYMNS 282-394

man asketh of thee what mother bare this
thy dear son, be mindful to answer him as
I command : say that he is thy son by one
of the flower-faced nymphs who dwell in
this forest-clad mountain, but if in thy folly
thou speakest out, and boastest to have been
the lover of fair-garlanded Cytherea, then
2^us in his wrath will smite thee with the
smouldering thunderbolt. Now all is told
to thee: do thou be wise, and keep thy
counsel, and speak not my name, but revere
the wrath of the Gods/'

So spake she, and soared up into the windy
heaven.

Goddess, Queen of well-stablished Cyprus,
having given thee honour due, I shall pass on
to another hymn.

Otp. lieail of Persephone. Xev, Victorious Chariot.

HYMN TO DEMETER

/~\ F fair-tressed Demeter, Demeter holy
^■^ Goddess, I begin to sing : of her and her
slim*ankled daughter whom Hades snatched
away, the gift o( wide-beholding Zeus, but
Demeter knew it not, she that bears the
Seasons, the giver of goodly crops. For
her daughter was playing with the deep-
bosomed maidens of Oceanus, and was gather-
ing flowers — roses, and crocuses, and fair

i84 - HOMERIC HYMNS 6-24

violets in the soft meadow, and lilies, and
hyacinths, and the narcissus which the earth
brought forth as a snare to the fair-faced
maiden, by the counsel of Zeus and to
pleasure the Lord with many guests. Won-
drously bloomed the flower, a marvel for all
to see, whether deathless gods or deathly
men. From its root grew forth a hundred
blossoms, and with its fragrant odour the
wide heaven above and the whole earth
laughed, and the salt wave of the sea. Then
the maiden marvelled, and stretched forth
both her hands to seize the fair plaything, but
the wide-wayed earth gaped in the Nysian
plain, and up rushed the Prince, the host
of many guests, the many-named son of
\ Cronos, with his immortal horses. Maugre
her will he seized her, and drave her off
weeping in his golden chariot, but she shrilled
aloud, calling on Father Cronides, the highest
of gods and the best.

But no immortal god or deathly man

heard the voice of her, save

the daughter of Persasus, Hecate of the

24-42 HYMN TO DEMETER 185

shining head-tire, as she was thinking deli-
cate thoughts, who heard the cry from her
cave [and Prince Helios, the glorious son
of Hyperion], the maiden calling on Father
Cronides. But he far off sat apart from
the gods in his temple haunted- by prayers,
receiving goodly victims from mortal men.
By the design of Zeus did the brother of Zeus
lead the maiden away, the lord of many, the
host of many guests, with his deathless horses ;
right sore against her will, even he of many
names the son of Cronos. Now, so long as
the Goddess beheld the earth, and the starry
' heaven, and the tide of the teeming sea, and
the rays of the sun, and still hoped to behold
her mother dear, and the tribes of the eternal
gods ; even so long, despite her sorrow, hope
warmed her high heart ; then rang the moun-
tain peaks, and the depths of the sea to her
immortal voice, and her lady mother heard
her. Then sharp pain caught at her heart,
and with her hands she tore the wimple
about her ambrosial hair, and cast a dark
veil about her shoulderSi and then sped she

l86 HOMERIC HYMNS 45-62

like a bird over land and sea in her great
yearning ; but to her there was none that
would tell the truth, none, either of Gods,
or deathly men, nor even a bird came nigh
her, a soothsaying messenger. Thereafter
for nine days did Lady Deo roam the earth,
with torches burning in her hands, nor ever
in her sorrow tasted she of ambrosia and
sweet nectar, nor laved her body in the
baths. But when at last the tenth mom
came to her with the light, Hecate met her,
a torch in her hands, and spake a word of
tidings, and said :

"Lady Demeter, thou that bringest the
Seasons, thou giver of glad gifts, which of
the heavenly gods or deathly men hath
ravished away Persephone, and brought thee
sorrow : for I heard a voice but I saw not
who the ravisher might be? All this I say
to thee for sooth."

So spake Hecate, and the daughter of
fair-tressed Rheie answered her not, but
swiftly rushed on with her, bearing torches
burning in her hands. So came they to

62-79 HYMN TO DEMETER 187

Helios that watches both for gods and men,
and stood before his car, and the lady
Goddess questioned him :

" Helios, be pitiful on me that am a
goddess, if ever by word or deed I gladdened
thy heart. My daughter, whom I bore, a
sweet plant and fair to see ; it was her shrill
voice I heard through the air unharvested,
even as of one violently entreated, but I sa>fr
her not with my eyes. But do thou that
lobkest down with thy rays from the holy air
upon all the land and sea, do thou tell me
truly concerning my dear child, if thou didst
behold her ; who it is that hath gone off and
ravished her away from me against her will,
who is it of gods or mortal men 7 **

So spake she, and Hyperionides answered
her:

*' Daughter of fair-tressed Rheia, Queen*
Demeter, thou shalt know it ; for greatly do
I pity and revere thee in thy sorrow for
thy slim-ankled child. There is none other
guilty of the Immortals but Zeus himself that
gathereth the clouds, who gave thy daughter

i88 HOMERIC HYMNS go^

to Hades, his own brother, to be called his
lovely wife ; and Hades has ravished her away
in his chariot, loudly shrilling, beneath the
dusky gloom. But, Goddess, do thou cease
from thy long lamenting. It behoves not
thee thus vainly to cherish anger unassuaged.
No unseemly lord for thy daughter among
the Immortals is Aidoneus, the lord of many,
fhine own brother and of one seed with thee,
and for his honour he won, since when
was made the threefold division, to be lord
among those with whom he dwells."

So spake he, and called upon his horses,
and at his call they swiftly bore the fleet
chariot on like long-winged birds. But grief
more dread and bitter fell upon her, and
wroth thereafter was she with Cronion that
hath dark clouds for his dwelling. She held
apart from the gathering of the Gods and
from tall Olympus, and disfiguring her form
for many days she went among the cities
and rich fields of men. Now no man knew
her that looked on her, nor no deep-bosomed
woman, till she came to the dwelling of

96-113 HYMN TO DEMETER 189

Celeus, who then was Prince of fragrant
Eleusis. There sat she at the wayside in
sorrow of heart, by the Maiden Well whence
the townsfolk were wont to draw water.
In the shade she sat; above her grew a
thick olive-tree ; and in fashion she was
like an ancient crone who knows no more
of child-bearing and the gifts of Aphro-
dite, the lover of garlands. Such she was
as are the nurses of the children of doom-
pronouncing kings. Such are the house-
keepers in their echoing halls.

Now the daughters of Celeus beheld her
as they came to fetch the fair-flowing water,
to carry thereof in bronze vessels to their
father's home. Four were they, like unto
goddesses, all in the bloom of youth, Calli-
dice, and Cleisidice, and winsome Demo, and
Callithoe the eldest of them all, nor did they
know her, for the Gods are hard to be known
by mortals, but they stood near her and
spake winged words :

"Who art thou and whence, old woman,
of ancient folk, and why wert thou wandering

190 HOMERIC HYMNS 1 13-132

apart from the town, nor dost draw nigh to
the houses where are women of thine own
age, in the shadowy halls, even such as thou,
and younger women, too, who may kindly
entreat thee in word and deed?"

So spake they, and the lady Goddess
answered :

** Dear children, whoever ye be, of woman*
kind I bid you hail, and I will tell you my
story. Seemly it is to answer your ques--
tions truly, Deo is my name that my lady

mother gave me ; but now, look you, from
Crete am I come hither over the wide ridges
of the sea, by no will of my own, nay, by
violence have sea-rovers brought me hither
under duress, who thereafter touched with
their swift ship at Thoricos where the women
and they themselves embarked on land.
Then were they busy about supper beside
the hawsers of the ship, but my heart heeded
not delight of supper ; no, stealthily setting
forth through the dark land I fled from
these overweening masters, that they might
not sell me whom they had never bought

133-152 HYMN TO DEMETER 191

and gain my price. Thus . hither have I
come in my wandering, nor know I at all
what land is this, nor who they be that dwell
therein. But to you may all they that hold
mansions in Olympus give husbands and
lords, and such children to bear as parents
desire ; but me do ye maidens pity in your
kindness, till I come to the house of woman
or of man, that there I may work zealously
for them in such tasks as fit a woman of my
years. I could carry in mine arms a new-
born babe, and nurse it well, and keep the
house, and strew my master's bed within the
well-builded chambers, and teach the maids
their tasks."

So spake the Goddess, and straightway
answered her the maid unwed, Callidice,
the fairest of the daughters of Celeus :

'' Mother, what things soever the Gods do
give must men, though sorrowing, endure,
for the Gods are far stronger than we ; but
this will I tell thee clearly and soothly,
namely, what men they are who here have
most honour, and who lead the people, and by

192 HOMERIC HYMNS 152-171

their counsels and just, dooms do safeguard
the bulwarks of the city. Such are wise
Triptolemus, Diocles, Polyxenus, and noble
Eumolpus, and Dolichus, and our lordly
father. All their wives keep their houses, and
not one of them would at first sight contemn
thee and thrust thee from their halls, but
gladly they will receive thee : for thine aspect
is divine. So, if thou wilt, abide here, that
we may go to the house of my father, and
tell out all this tale to my mother, the deep-
bosomed Metaneira, if perchance she will bid
thee come to our house and not seek the
homes of others. A dear son born in her
later years is nurtured in the well*builded
hall, a child of many prayers and a welcome.
If thou wouldst nurse him till he comes
to the measure of youth, then whatsoever
woman saw thee should envy thee ; such gifts
of fosterage would my mother give thee."

So spake she and the Goddess nodded
assent. So rejoicing they filled their shining
pitchers with water and bore them away.
Swiftly they came to the high hall of their

1 71-198 HYMN TO DEMETER 193

father, and quickly they told their mother
what they had heard and seen, and speedily
she bade them run and call the strange
woman, offering goodly hire. Then as deer
or calves in the season of Spring leap
along the meadow, when they have had
their fill of pasture^ so lightly they kilted
up the folds of their lovely kirtles, and ran
along the hollow chariot-way, while their
hair danced on their shoulders, in colour
like the crocus flower. They found the
glorious Goddess at the wayside, even where
they had left her, and anon they led her
to their father's house. But she paced be-
hind in heaviness of heart, her head veiled,
and the dark robe floating about her
slender feet divine. Speedily they came to
the house of Celeus, the fosterling of Zeus,
and they went through the corridor where
their lady mother was sitting by the door-
post of the well-wrought hall, with her child
in her lap, a young blossom, and the girls
ran up to her, but the Goddess stood
on the threshold, her head touching the

194 HOMERIC HYMNS 198^^09

''oof-beam, and she filled the doorway with
*he light divine. Then wonder, and awe
and pale fear seized the mother, and she
gave place from her high seat, and bade the
Goddess be seated. But Demeter the bearer
of the Seasons, the Giver of goodly gifts
would not sit down upon the shining high
seat. Nay, in silence she waited, casting
down her lovely eyes, till the wise lambe set
for her a well-made stool, and cast over it a
glistering fleece.* Then sat she down and
held the veil before her face : long in sorrow
and silence sat she so, and spake to no man
nor made any sign, but smileless she sat, nor
tasted meat nor drink, wasting with long
desire for her deep-bosomed daughter.

So abode she till wise lambe with jests and
many mockeries beguiled the lady, the holy
one, to smile and laugh and hold a happier
heart, and pleased her moods even thereafter.
Then Metaneira filled a cup of sweet wine
and offered it to her, but she refused it
saying, that it was not permitted for her to

^ kXiffftAt seems to answer io fauteuil^ dl^pot to tabouret.

209-226 HYMN TO DEMETER 195

drink red wine ; but she bade them mix meal
and water with the tender herb of mint, and

give it to her to drink* Then Metaneira

made a potion and gave it to the Goddess
as she bade, and Lady Deo took it. and
made Ubation, and to them fair-girdled
Metaneira said:

''Hail, lady, for methinks thou art not of
mean parentage, but goodly born, for grace
and honour shine in thine eyes as in the
eyes of doom-dealing kings. But the gifts
of the Gods, even in sorrow, we men of
necessity endure, for the yoke is laid upon
our necks ; yet now that thou art come
hither, such things as I have shall be thine.
Rear me this child that the- Gods have given
in my later years and beyond my liope ;
and he is to me a child of many prayers.
If thou rear him, and he come to the mea-
sure of youth, verily each woman that sees
thee will envy thee, such shall be my gifts
of fosterage."

Then answered her again Demeter. of the
fair garland :

" And mayst thou too, lady, fare well, and

196 HOMERIC HYMNS 226-241

the Gods give thee all things good. Gladly
will I receive thy child that thou biddest
me nurse. Never, methinks, by the folly of
his nurse shall charm or sorcery harm him ;
for I know an antidote stronger than the wild
wood herb, and a goodly salve I know for
the venomed spells."

So spake she, and with her immortal hands
she placed the child on her fragrant breast,
and the mother was glad at heart. So in
the halls she nursed the goodly son of
wise Celeus, even Demophoon, whom deep^
breasted Metaneira bare, and he grew like
a god, upon no mortal food, nor on no
mother's milk. For Demeter anointed him
with ambrosia as though he had been a
son of a God, breathing sweetness over him,
and keeping him in her bosom. So wrought
she by day, but at night she was wont to
hide him in the force of fire like a brand,
his dear parents knowing it not.^ Nay, to

^ M. Lef(^bure suggests to me that this is a trace of Phoenician
influence: compare Moloch's sacrifices of children, and '* pass-
ing through the fire/* Such rites, however, are frequent in
Japan, Bulgaria, India, Polynesia, and so on. See "The Fire
Walk" in my "Modem Mythology."

241-259 HYMN TO DEMETER 197

them it was great marvel how flourished he
and grew like the Gods to look upon. And,
verily, she would have made him exempt
from eld and death for ever, had not fair-
girdled Metaneira, in her witlessness, spied on
her in the night from her fragrant chamber.
Then wailed she, and smote both her thighs,
in terror for her child, and in anguish
of heart, and lamenting she spake winged
words : '' My child Demophoon, the stranger
is concealing thee in the heart of the fire;
bitter sorrow for me and lamentation."

So spake she, wailing, and the lady God-
dess heard her. Then in wrath did the fair-
garlanded Demeter snatch out of the fire
with her immortal hands and cast upon the
ground that woman's dear son, whom be-
yond all hope she had borne in the halls.
Dread was the wrath of Demeter, and anon
she spake to fair-girdled Metaneira. ''Oh
redeless and uncounselled race of men, that
know not beforehand the fate of coming
good or coming evil. For, lo, thou hast
wrought upon thyself a bane incurable, by

198 HOMERIC HYMNS 259-277

thine own witlessness ; for by the oath of the
Gods, the relentless water of Styx, I would
have made thy dear child deathless and
exempt from age for ever, and would have
given him glory imperishable. But now in
nowise may he escape the Fates and death,
yet glory imperishable will ever be his, since
he has lain on my knees and slept within
my arms ; [but as the years go round, and in
his day, the sons of the Eleusinians will ever
wage war and dreadful strife one upon the
other.] Now I am the honoured Demeter,
the greatest good and gain of the Immortals
to deathly men. But, come now, let all the
people build me a great temple and an altar
thereby, below the town, and the steep wall,
above Callichorus on the jutting rock. But
the rites I myself will prescribe, that in time
to come ye may pay them duly and appease
my power."

Therewith the Goddess changed her shape
and height, and cast off old age, and beauty
breathed about her, and the sweet scent was
breathed from her fragrant robes, and afar

278-295 HYMN TO DEMETER 199

shone the light from th$ deathless body of
the Goddess, the yellow hair flowing about
her shoulders, so that the goodly house was
filled with the splendour as of levin fire, and
forth from the halls went she.

But anon the knees of the woman were
loosened, and for long time she was speech-
less, nay, nor did she even mind of the
child, her best beloved, to lift him from the
floor. But the sisters of the child heard
his pitiful cry, and leapt from their fair-
strewn beds ; one of them, lifting the child
in her hands, laid it in her bosom ; and
another lit fire, and the third ran with
smooth feet to take her mother forth from
the fragrant chamber, 'then gathered they
about the child, and bathed and ' clad him
lovingly, yet his mood was not softened, for
meaner nurses now and handmaids held
him.

They the long night through were adoring
the renowned Goddess, trembling with fear,
but at the dawning they told truly to mighty
Celeus all that the Goddess had commanded ;

200 HOMERIC HYMNS 297-313

even Demeter of the goodly garland. Thereon
he called into the market-place the many
people, and bade them make a rich temple,
and an altar to fair-tressed Demeter, upon
the jutting rock. Then anon they heard
and obeyed his voice, and as he bade they
builded. And the child increased in strength
by the Goddess's will.

Now when they had done their work, and
rested from their labours, each man started
for his home, but yellow-haired Demeter,
sitting there apart from all the blessed Gods,
abode, wasting away with desire for her deep-
bosomed daughter. Then the most dread
and terrible of years did the Goddess bring
for mortals upon the fruitful earth, nor did
the earth send up the seed, for Demeter of
the goodly garland concealed it. Many
crooked ploughs did the oxen drag through
the furrows in vain, and much white barley
fell fruitless upon the land. Now would the
whole race of mortal men have perished
utterly from the stress of famine, and the
Gods that hold mansions in Olympus would

3I3-330 HYMN TO DEMETER 201

have lost the share and renown of gift and
sacrifice, if Zeus had not conceived a counsel
within his heart.

First he roused Iris of the golden wings
to speed forth and call the fair-tressed
Demeter, the lovesome in beauty. So spake
Zeus, and Iris obeyed Zeus, the son of
Cronos, who hath dark clouds for his
tabernacle, and swiftly she sped adown the
space between heaven and earth. Then
came she to the citadel of fragrant Eleu-
sis, and in the temple she found Demeter '
clothed in dark raiment, and speaking wingM
words addressed her : " Demeter, Father
Zeus, whose counsels are imperishable, bids
thee back unto the tribes of the eternal
Gods. Come thou, then, lest the word of
Zeus be of no avail." So spake she in her
prayer, but the Goddess yielded not. There-
after the Father sent forth all the blessed
Gods, all of the Immortals, and coming one
by one they bade Demeter return, and gave
her many splendid gifts, and all honours that
she might choose among the immortal Gods.

202 HOMERIC HYMNS 331-347

But none availed to persuade by turning
her mind and her angry heart, so stub-
bornly she refused their sayings. For she

deemed no more for ever to enter fragrant
Olympus, and no more to allow the earth
to bear her fruit, until her eyes should be-
hold her fair-faced daughter.

But when far-seeing Zeus, the lord of the
thunder-peal, had heard the thing, he sent to
Erebus the slayer of Argos, the God of the
golden wand, to win over Hades with soft
words, and persuade him to bring up holy
Persephone into the light, and among the
Gods, from forth the murky gloom, that so
her mother might behold her, and that her
anger might relent. And Hermes disobeyed
not, but straightway and speedily went forth
beneath the hollow places of the earth,
leaving the home of Olympus, That King
he found within his dwelling, sitting on a
couch with his chaste bedfellow, who sorely
grieved for desire of her mother, that still
was cherishing a fell design against the ill
deeds of the Gods. Then the strong slayer

348-366 HYMN TO DEMETER 203

of Argos drew near and spoke : " Hades of
the dark locks, thou Prince of men out-worn,
Father Zeus bade me bring the dread Perse-
phone forth from Erebus among the Gods,
that her mother may behold her, and relent
from her anger and terrible wrath against
the Immortab, for now she contrives a
mighty deed, to destroy the feeble tribes of
earth-born men by withholding the seed
under the earth. Thereby the honours of
the Gods are minished, and fierce is her
wrath, nor mingles she with the Gods,
but sits apart within the fragrant temple in
the steep citadel of Eleusis."

So spake he, and smiling were the brows
of Aidoneus, Prince of the dead, nor did
he disobey the commands of King Zeus,
as speedily he bade the wise Persephone :
"Go, Persephone, to thy dark -mantled
mother, go with a gentle spirit in thy
breast, nor be thou beyond all other folk
disconsolate. Verily I shall be no unseemly
lord of thine among the Immortals, I that
am the brother of Father Zeus, and whilst

204 HOMERIC HYMNS 367-384

thou art here shalt thou be mistress over all
that lives and moves, but among the Im-
mortals shalt thou have the greatest renown.
Upon them that wrong thee shall vengeance
be unceasing, upon them that solicit not
thy power with sacrifice, and pious deeds,
and every acceptable gift." ^ *'

So spake he, and wise Persephone was
glad ; and joyously and swiftly she arose,
but the God himself, stealthily looking around k
her, gave her sweet pomegranate seed to
eat, and this he did that she might not
abide for ever beside revered Demeter of the
dark mantle.^ Then openly did Aidoneus,
the Prince of all, get ready the steeds be-
neath the golden chariot, and she climbed up
into the golden chariot, and beside her the
strong Slayer of Argos took reins and whip
in hand, and drove forth from the halls, and
gladly sped the horses twain. Speedily they
devoured the long way ; nor sea, nor rivers,
nor grassy glades, nor cliffs, could stay the
rush of the deathless horses ; nay, far above

^ An universally diffused belief declares that whosoever tastes
the food of the dead may never return to earth.

385-405 HYMN TO DEMETER 205

them they cleft the deep air in their course.
Before the fragrant temple he drove them,
and checked them where dwelt Demeter of
the goodly garland, who, when she beheld
them, rushed forth like a ^aenad down a
dark mountain woodland.^

[But Persephone on the other side rejoiced
to see her mother dear, and leaped to meet
her ; but the mother said, '' Child, in Hades
hast thou eaten any food 7 for if thou hast
not] then with me and thy father the son
of Cronos, who has dark clouds for his
tabernacle, shalt thou ever dwell honoured
among all the Immortals. But if thou hast
tasted food, thou must return again, and
beneath the hollows of the earth must dwell
in Hades a third portion of the year; yet
two parts of the year thou shalt abide with
me and the other Immortals. When the
earth blossoms with all manner of fragrant
flowers, then from beneath the murky gloom
shalt thou come again, a mighty marvel to

^ The lines in brackets merely state the probable meaning
of a dilapidated passage.

2o6 HOMERIC HYMNS 405-424

Gods and to mortal men. Now tell me .by
what wile the strong host of many guests
deceived thee ? . . . "

Then fair Persephone answered her august
mother: ^'Behq^d, I shall tell thee all the
truth without fail. I leaped up for joy when
boon Hermes, the swift messenger, came from
my father Cronides and the other heavenly
Gods, with the message that I was to return
out of Erebus, that so thou mightest behold
me, and cease thine anger and dread wrath
against the Immortals. Thereon Hades him-
self compelled me to taste of a sweet pome-
granate seed against my will. And now I
will tell thee how, through the crafty device
of .Cronides my father, he ravished me, and
bore me away beneath the hollows of the
earth. All that thou askest I will tell thee.
We were all playing in the lovely meadows,
Leucippe and Phaino, and Electra, and
v7 lanthe, and Melit6, and Iach6, and Rhodeia,
and Callirhoe, and Melobosis, and Tuch£, and
flower-faced Ocyroe, and Chraesis, and lan-
eira, and Acast6, and Admetfi, and Rhodope,

424-443 HYMN TO DEMETER 207

and Plouto, and winsome Calypso, and Styx,
and Urania, and beautiful Galaxaurfi. We
were playing there, and plucking beautiful
blossoms with our hands ; crocuses mingled,
and iris, and hyacinth, and/oses, and lilies,
a marvel to behold, and narcissus, that the
wide earth bare, a wile for my undoing.
Gladly was I gathering th|em when the earth
gaped beneath, and therefrom leaped the
mighty Prince, the host of many guests, and
he bare me against my will despite my grief
beneath the earth, in his golden chariot ; and
shrilly did I cry. This all is true that I tell
thee/'

So the livelong day in oneness of heart did
they cheer each other with love, and their
minds ceased from sorrow, and great gladness
did either win from other* Then came to
them Hekatd of the fair wimple, and often
did she kiss the holy daughter of Demeter,
and from that day was her queenly com-
rade and handmaiden ; but to them for a
messenger did far-seeing Zeus of the loud
thunder-peal send fair-tressed Rhea to bring

2o8 HOMERIC HYMNS 443-460

dark-mantled Demeter among the Gods, with
pledge of what honour she might choose
among the Immortals. He vowed that her
daughter, for the third part of the revolving
year, should dwell beneath the murky gloom,
but for the other two parts she should abide
with her mother and the other gods.

Thus he spake, and the Goddess disobeyed
not the commands of Zeus. Swiftly she sped
down from the peaks of Olympus, and came
to fertile Rarion ; fertile of old, but now no
longer fruitful ; for fallow and leafless it lay,
and hidden was the white barley grain by
the device of fair-ankled Demeter. None the
less with the growing of the Spring the
land was to teem with tall ears of corn, and
the rich furrows were to be heavy with
corn, and the corn to be bound in sheaves.
There first did she land from the unharvested
ether, and gladly the Goddesses looked on
each other, and rejoiced in heart, and thus
first did Rhea of the fair wimple speak to
Demeter :

" Hither, child ; for he calleth thee, far-

461-479 HYMN TO DEMETER 209

seeing Zeus, the lord of the deep thunder,
to come among the Gods, and has promised
thee such honours as thou wilt, and hath
decreed that thy child, for the third of the
rolling year, shall dwell beneath the murky
gloom, but the. other two parts with her
mother and the rest of the Immortals. So
doth he promise that it shall be and thereto
nods his head ; but come, my child, obey,
and be not too unrelenting against the Son
of Cronos, the lord of the dark cloud.
And anon do thou increase the grain that
bringeth life to men."

So spake she, and Demeter of the fair
garland obeyed. Speedily she sent up the
grain from the rich glebe, and the wide
earth was heavy with leaves and flowers :
and she hastened, and showed the thing to
the kings, the dealers of doom ; to Trip-
tolemus and Diodes the charioteer, and
mighty Eumolpus, and Celeus the leader
of the people ; she showed them the manner
of her rites, and taught .them her goodly
mysteries, holy mysteries which none may

2IO HOMERIC HYMNS 479-496

violate, or search into, or noise abroad, for
the great curse from the Gods restrains the
voice. Happy is he among deathly men
who hath beheld these things I and he that
is uninitiate, and hath no lot in them, hath
never equal lot in death beneath the murky
gloom.

Now when the Goddess had given in-
struction in all her rites, they went to
Olympus, to the gathering of the other Gods.
There the Goddesses dwell beside Zeus the
lord of the thunder, holy and revered are
they. Right happy is he among mortal men
whom they dearly love; speedily do they
send as a guest to his lofty hall Plutus, who
giveth wealth to mortal men. But come thou
that boldest the land of fragrant Eleusis,
and sea-girt Paros, and rocky Antron, come,
Lady Deo 1 Queen and giver of goodly gifts,
and bringer of the Seasons ; come thou
and thy daughter, beautiful Persephone, and
of your grace grant me goodly substance
in requital of my song ; but I will mind
me of thee, and of other minstrelsy.

TO APHRODITE

I SHALL sing of the revered Aphrodite, the
* golden-crowned, the beautiful, who hath
for her portion the mountain crests of sea-
girt Cyprus. Thither the strength of the
west wind moistly blowing carried her amid
soft foam over the wave of the resounding
sea. Her did the golden - snooded Hours
gladly welcome, and clad her about in
immortal raiment, and on her deathless head
set a well-wrought crown, fair and golden,
and in her ears put earrings of orichalcum
and of precious gold. Her delicate neck
and white bosom they adorned with chains
of gold, wherewith are bedecked the golden-
snooded Hours themselves, when they come
to the glad dance of the Gods in the dwelling
of the Father. Anon when they had thus

212 HOMERIC HYMNS 14-21

adorned her in all goodliness they led her to
the Immortals, who gave her greeting when
they beheld her, and welcomed her with
their hands ; and each God prayed that he
might lead her home to be his wedded wife,
so much they marvelled at the beauty of the
fair-garlanded Cytherean. Hail, thou of the
glancing eyes, thou sweet winsome Goddess,
and grant that I bear off the victory in
this contest, and lend thou grace to my
song, while I shall both remember thee and
another singing.

DrONVSUS SAILING IN HIS SACAED SHIP
{InUrior Dtsign on a Kyltx bf Exttiat in Munich. )

TO DIONYSUS

/CONCERNING Dionysus the son of re-
^-^ nowned Semele shall I sing ; how once
he appeared upon the shore of the sea un<
harvested, on a jutting headland, in form

214 HOMERIC HYMNS 3-19

like a man in the bloom of youth, with his
beautiful dark hair waving around him, and
on his strong shoulders a purple robe. Anon
came in sight certain men that were pirates ;
in a well-wrought ship sailing swiftly on the
dark seas : Tyrsenians were they, and 111
Fate was their leader, for they beholding him
nodded each to other, and swiftly leaped
forth, and hastily seized him, and set him
aboard their ship rejoicing in heart, for they
deemed that he was the son of kings, the
fosterlings of Zeus, and they were minded to
bind him with grievous bonds. But him the
fetters held not, and the withes fell far from
his hands and feet.* There sat he smiling
with his dark eyes, but the steersman saw
it, and spake aloud to his companions :
" Fools, what God have ye taken and bound ?
a strong God is he, our trim ship may not
contain him. Surely this is Zeus, or Apollo

^ This appears to answer to the difficult passage about the
bonds of Apollo falling from the limbs of Hermes {Hermes,
404, 405). Loosing spells were known to the VikingSi and the
miracle occurs among those of Jesuits persecuted under Queen
Elizabeth.

19-36 TO DIONYSUS 215

of the Silver Bow, or Poseidon ; for he is
nowise like mortal man, but like the Gods
who have mansions in Olympus. Nay, come
let us instantly release him upon the dark
mainland, nor lay ye your hands upon
him, lest, being wroth, he rouse against us
masterful winds and rushing storm."

So spake he, but their captain rebuked
him with a hateful word : " Fool, look thou
to the wind, and haul up the sail, and
grip to all the gear, but this fellow will be
for men to meddle with. Methinks he will
come to Egypt, or to Cyprus, or to the
Hyperboreans, or further far ; and at the
last he will tell us who his friends are,
and concerning his wealth, and his brethren,
for the God has delivered him into our
hands."

So spake he, and let raise the mast and
hoist the mainsail, and the wind filled the
sail, and they made taut the ropes all round.
But anon strange matters appeared to them :
first there flowed through all the swift black
ship a sweet and fragrant wine, and the

2i6 HOMERIC HYMNS 36-55

ambrosial fragrance arose, and fear fell
upon all the mariners that beheld it. And
straightway a vine stretched hither and
thither along the sail, hanging with many a
cluster, and dark ivy twined round the mast
blossoming with (lowers, and gracious fruit
and garlands grew on all the thole-pins;
and they that saw it bade the steersman
drive straight to land. Meanwhile within
the ship the God changed into the shape of
a lion at the bow ; and loudly he roared,
and in midship he made a shaggy bear :
such marvels he showed forth : there stood
it raging, and on the deck glared the lion
terribly. Then the men fled in terror to
the stern, and there stood in fear round
the honest pilot. But suddenly sprang
forth the lion and seized the captain, and
the men all at once leaped overboard into
the strong sea, shunning dread doom, and
there were changed into dolphins. But the
God took pity upon the steersman, and
kept him, and gave him all good fortune,
and spake, saying, "Be of good courage.

55-59 ^^ DIONYSUS 217

Sir, dear art thou to me, and I am Dionysus
of the noisy rites whom Cadmeian Semele
bare to the love of Zeus/' Hail, thou child
of beautiful Semele, none that is mindless
of thee can fashion sweet minstrelsy.

VII

TO ARES

A RES, thou that excellest in might, thou
^^ lord of the chariot of war, God of the
golden helm, thou mighty of heart, thou
shield-bearer, thou safety of cities, thou that
smitest in mail ; strong of hand and un-
wearied valiant spearman, bulwark of Olym-
pus, father of victory, champion of Themis ;
thou tyrannous to them that oppose thee
with force ; thou leader of just men, thou
master of manlihood, thou that whirlest thy
flaming sphere among the courses of the
seven stars of the sky, where thy fiery steeds
ever bear thee above the third orbit of
heaven ; do thou listen to me, helper of
mortals. Giver of the bright bloom of
youth. Shed thou down a mild light from
above upon this life of mine, and my

ai8

11-17 TO ARES 219

martial strength, so that I may be of avail
to drive away bitter cowardice from my
head, and to curb the deceitful rush of my
soul, and to restrain the sharp stress of
anger which spurs me on to take part in
the dread din of battle. But give me
heart, O blessed one, to abide in the pain-
less measures of peace, avoiding the battle-
cry of foes and the compelling fates of
death.

VIII

- • _

TO ARTEMIS

OING thou of Artemis, Muse, the sister of
^^ the Far-darter ; the archer Maid, fellow-
nursling with Apollo, who waters her .steeds
in the reedy wells of Meles, then swiftly
drives her golden chariot through Smyrna
to Claros of the many-clustered vines, where
sits Apollo of the Silver Bow awaiting the
far-darting archer maid. And hail thou
thus, and hail to all Goddesses in my song,
but to thee first, and beginning from thee,
will I sing, and so shall pass on to another
lay.

TO APHRODITE

I SHALL sing of Cytherea, the Cyprus-
^.. born, who gives sweet gifts to mortals,
and ever on her face is a winsome smile, and
ever in her hand a winsome blossom. Hail
to thee. Goddess, Queen of fair-set Salamis,
and of all Cyprus, and give to me song

r . . . . • .... . . ,

desirable, while I shall be mindful of thee
and of another song.

aax

TO ATHENE

OF Pallas Athene, the saviour of cities, I
begin to sing ; dread Goddess, who
with Ares takes keep of the works of war,
and of falling cities, and battles, and the
battle din. She it is that saveth the hosts
as they go and return from the fight. Hail
Goddess, and give to us happiness and good
fortune.

aaa

XI <-

TO HERA

I SING of golden-throned Hera, whom
Rhea bore, an immortal queen in beauty
pre-eminent, the sister and the bride of loud-
thundering Zeus, the lady renowned, whom
all the Blessed throughout high Olympus
honour and revere no less than Zeus whose
delight is the thunder.

923

XII
TO DEMETER

OF fair-tressed Demeter the holy Goddess
I begin to sing; of her and the
Maiden, the lovely Persephone. Hail God*
desSy and save this city and inspire my
song.

9»4

XIII
TO THE MOTHER OF THE GODS

SING for me, clear-voiced Muse, daughter
of great Zeus, the mother of all Godsi
and all mortals, who is glad in the sound
of rattles and drums, and in the noise of
flutes, and in the cry of wolves and fiery-
eyed lions, and in the echoing hills, and
the woodland haunts ; even so hail to thee
and to Goddesses all in my song.

995

XIV
TO HERACLES THE LION-HEART

OF Heracles the son of Zeus will I sing,
mightiest of mortals, whom Alcmena
bore in Thebes of the fair dancing places,
for she had lain in the arms of Cronion,
the lord of the dark clouds. Of old the
hero wandered endlessly over land and sea,
at the bidding of Eurystheus the prince,
and himself wrought many deeds of fate-
ful might, and many he endured ; but no>v
in the fair haunts of snowy Olympus he
dwells in joy, and hath white-ankled Hebe
for his wife. Hail prince, son of Zeus, and
give to us valour and good fortune.

8a6

TO ASCLEPIUS

\ . /^F the healer of diseases, Asclepius, I

fl ^^ begin to sing, the son of Apollo, whom

s. fair Coronis bore in the Dotian plain, the

D, daughter of King Phlegyas ; a great joy to

i« men was her son, and the soother of evil

a, pains. Even so do thou hail, O Prince, I

«, pray to thee in my song.

997

XVI
TO THE DIOSCOURI

/^F Castor and Polydeuces do thou sing,
^^ shrill Muse, the Tyndaridae, sons of
Olympian Zeus, whom Lady Leda bore be-
neath the crests of Taygetus, having been
secretly conquered by the desire of Cro-
nion of the dark clouds. Hail, ye sons of
Tyndarus, ye cavaliers of swift steeds.

aa8

XVII
TO HERMES

iSING of Cyllenian Hermes, slayer of
Argus, prince of Cyllene and of Arcadia
rich in sheep, the boon messenger of the
Immortals. Him did Maia bear, the modest
daughter of Atlas, to the love of Zeus.
The company of the blessed Gods she
shunned, and dwelt in a shadowy cave
where Cronion was wont to lie with the
fair-tressed nymph in the dark of night,
while sweet sleep possessed white- armed
Hera, and no Immortals knew it, and no
deathly men. Hail to thee, thou son of
Zeus and Maia, with thee shall I begin and
pass on to another song. Hail, Hermes,
Giver of grace, thou Guide, thou Giver of

good things.

999

XVIII
TO PAN

TELL me, Muse, concerning the dear son
of Hermes, the goat-footed, the twy-
horned, the lover of the din of revel, who
haunts the wooded dells with dancing
nymphs that tread the crests of . the steep
cliffs, calling upon Pan the pastoral God of
the long wild hair. Lord is he of every
snowy crest and mountain peak and rocky
path. Hither and thither he goes through
the thick copses, sometimes being drawn to
the still waters, and sometimes faring through
the lofty crags he climbs the highest peak
whence the flocks are seen below ; ever he
ranges over the high white hills, and ever
among the knolls he chases and slays the
wild beasts, the God, with keen eye, and
at evening returns piping from the chase,

TAN
.rd Shepherd's Ctouk

15-34 ^^ ^^^ 231

I.I.. . ■ ^ ■■'-

breathing sweet strains on the reeds. In
song that bird cannot excel him which,
among the leaves of the blossoming spring-
tide, pours forth her plaint and her honeys
sweet song. With him then the mountain
nymphs, the shrill singers, go wandering
with light feet, and sing at the side of the
dark water of the well, while the echo
moans along the mountain crest, and the
God leaps, hither and thither, and goes into
the midst, with many a step of the dance.
On his back he wears the tawny hide of
a lynx, and his heart rejoices with shrill
songs in the soft meadow where crocus
and fragrant hyacinth bloom all mingled
amidst the grass. They sing of the blessed
Gods and of high Olympus, and above all
do they sing of boon Hermes, how he is
the fleet herald of all the . Gods, and how
he came to many-fountained Arcadia, the
mother of sheep, where is his Cyllenian
demesne, and there he, God as he was,
shepherded the fleecy sheep, the thrall of a
mortal man ; for soft desire had come upon

232 HOMERIC HYMNS 34-49

him to wed the fair-haired daughter of
Dryops, and the glad nuptials he accom-
plished, and to Hermes in the hall she
bare a dear son. From his birth he was
a marvel to behold, goat-footed, twy-horned,
a loud speaker, a sweet laugher. Then the
nurse leaped up and fled when she saw his
wild face and bearded chin. But him did
boon Hermes straightway take in his hands
and bear, and gladly did he rejoice at
heart. Swiftly to the dwellings of the
Gods went he, bearing the babe hidden
in the thick skins of mountain hares ; there
sat he down by Zeus and the other Im-
mortals, and showed his child, and all the
Immortals were glad at heart, and chiefly
the Bacchic Dionysus. Pan they called the
babe to name : because he had made glad
the hearts of all of them. Hail then to
thee, O Prince, I am thy suppliant in song,
and I shall be mindful of thee and of
another lay.

XIX
TO HEPH^STUS

O ING, shrill Muse, of Hephaestus renowned
^ in craft, who with grey-eyed Athene
taught goodly works to men on earth, even
to men that before were wont to dwell in
mountain caves like beasts ; but now, being
instructed in craft by the renowned crafts-
man Hephaestus, lightly the whole year
through they dwell happily in their own
homes. Be gracious, Hephaestus, and grant
me valour and fortune.

833

TO APOLLO

pHCEBUS, to thee the swan sings shrUl
'^ to the beating of his wings, as he lights
on the bank of the whirling pools of the
river Peneus ; and to thee with his shrill
lyre does the sweet-voiced minstrel sing
ever, both first and last. Even so hail
thou, Prince, I beseech thee in my song.

a34

XXI
TO POSEIDON

/CONCERNING Poseidon, a great God, I
^^ begin to sing : the shaker of the land
and of the sea unharvested ; God of the
deep who holdeth Helicon and wide JEgd&.
A double meed of honour have the Gods
given thee, O Shaker of the Earth, to be
tamer of horses and saviour of ships. Hail
Prince, thou Girdler of the Earth, thou
dark-haired God, and with kindly heart, O
blessed one, do thou befriend the mariners.

835

XXII
TO HIGHEST ZEUS

TO Zeus the best of Gods will I sing; the
best and the greatest, the far-beholding
lord who bringeth all to an end, who holdeth
constant counsel with Themis as she reclines
on her couch. Be gracious, far-beholding
son of Cronos, thou most glorious and
greatest.

836

XXIII
TO HESTIA

IIESTIA, that guardest the sacred house
* ^ of the Prince, Apollo the Far-darter, in
goodly Pytho, ever doth the oil drop dank
from thy locks. Come thou to this house
with a gracious heart, come with counselling
Zeus, and lend grace to my song.

a37

XXIV
TO THE MUSES AND APOLLO

rj^ROM the Muse I shall begin and from
^ Apollo and Zeus. For it is from the
Muses and far-darting Apollo that minstrels
and harpers are upon the earth, but from
Zeus come kings. Fortunate is he whom-
soever the Muses love, and sweet flows his
voice from his lips. Hail, ye children of
Zeus, honour ye my lay, and anon I shall
be mindful of you and of another hymn.

938

XXV
TO DIONYSUS

/^F ivy-tressed uproarious Dionysus I
? ^^ begin to sing, the splendid son of
Zeus and renowned Semele. Him did the
• fair-tressed nymphs foster, receiving him from
the king and father in their bosoms, and
heedfully they nurtured him in the glens
of Nysfi. . By his father's will he waxed
strong in the fragrant cavern, being num-
bered among the Immortals. Anon when
the Goddesses had bred him up to be the
god of many a hymn, then went he wander-
ing in the woodland glades, draped with ivy
and laurel, and the nymphs followed with
him where he led, and loud rang the wild
woodland. Hail to thee, then, Dionysus of
the clustered vine, and grant to us to come
gladly again to the season of vintaging, yea,

and afterwards for many a year to come.

939

XXVI
TO ARTEMIS

I SING of Artemis of the Golden DistaflF,
Goddess of the loud chase, a maiden
revered, the slayer of stags, the archer, very
sister of Apollo of the golden blade. She
through the shadowy hills and the windy .
headlands rejoicing in the chase draws her^
golden bow, sending forth shafts of sorro^nr.
Then tremble the crests of the lofty moun-
tains, and terribly the dark woodland rings
with din of beasts, and the earth shudders,
and the teeming sea. Meanwhile she of the
stout heart turns about on every side slaying
the race of wild beasts. Anon when the
Archer Huntress hath taken her delight, and
hath gladdened her heart, she slackens her
bended bow, and goes to the great hall

of her dear Phoebus Apollo, to the rich

340

14-22 TO ARTEMIS 241

Delphian land ; and arrays the lovely dance
of Muses and Graces. There hangs she up
her bended bow and her arrows, and all
graciously clad about she leads the dances,
first in place, while the others utter their im-
mortal voice in hymns to fair-ankled Leto,
hqw she bore such children pre-eminent
among the Immortals in counsel and in
deed. . Hail, ye children of Zeus and fair-
tressed Leto, anon will I be mindful of you
and of another hymn.

XXVII
TO ATHENE

/^F fairest Athene, renowned Goddess, I

^^ begin to sing, of the Grey-eyed, the

wise ; her of the relentless heart, the maiden

revered, the succour of cities, the strong .

Tritogeneia. Her did Zeus the counsellor

himself beget from his holy head, all armed

for war in shining golden mail, while in

awe did the other Gods behold it. Quickly

did the Goddess leap from the immortal

head, and stood before Zeus, shaking her

sharp spear, and high Olympus trembled in

dread beneath the strength of the grey-eyed

Maiden, while earth rang terribly around,

and the sea was boiling with dark waves,

and suddenly brake forth the foam. Yea,

and the glorious son of Hyperion checked

for long his swift steeds, till the maiden

24a

I5-I8 TO ATHENE 243

took from her immortal shoulders her divine
armour, even Pallas Athene : and Zeus the
counsellor rejoiced. Hail to thee, thou
child of aegis-bearing Zeus, anon shall I be
mindful of thee and of another lay.

XXVIIl
TO HESTIA

IlESTIA, thou that in the lofty halls of
^ ^ all immortal Gods, and of all men that
go on earth, hast obtained an eternal place
and the foremost honour, splendid is thy
glory and thy gift, for there is no banquet
of mortals without thee, none where, Hestia,
they be not wont first and last to make to
thee oblation of sweet wine. And do thou,
O slayer of Argus, son of Zeus and Maia,
messenger of the blessed Gods, God of the
golden wand. Giver of all things good, do
thou with Hestia dwell in the fair mansions,
dear each to other ; with kindly heart befriend
us in company with dear and honoured
Hestia. [For both the twain, well skilled in

844

II-I4 TO HESTIA 245

all fair works of earthly men, consort with
wisdom and youth.] Hail daughter of
Cronos, thou and Hermes of the golden
wand, anon will I be mindful of you and
of another lay.

XXIX

TO EARTH, THE MOTHER

OF ALL

/CONCERNING Earth, the mother of all,
^^ shall I sing, firm Earth, eldest of Gods,
that nourishes all things in the world ; all
things that fare on the sacred land, all things
in the sea, all flying things, all are fed out of
her store. Through thee, revered Goddess,
are men happy in their children and fortu-
nate in their harvest. Thine it is to give or
to take life from mortal men. Happy is he
whom thou honourest with favouring heart ;
to him all good things are present innumer-
able : his fertile field is laden, his meadows
are rich in cattle, his house filled with all
good things. Such men rule righteously in
cities of fair women, great wealth and riches

are theirs, their children grow glorious in

246

13-19 TO EARTH 247

fresh delights : their maidens joyfully dance
and sport through the soft meadow flowers
in floral revelry. Such are those that thou
honourest, holy Goddess, kindly spirit. Hail,
Mother of the Gods, thou wife of starry
Ouranos, and freely in return for my ode
give me sufficient livelihood. Anon will I
be mindful of thee and of another lay.

XXX
. TO HELIOS

DEGIN, O Muse Calliope, to sing of Helios
^-^ the child of Zeus, the splendid Helios
whom dark-eyed Euryphaessa bore to the
son of Earth and starry Heaven. For
Hyperion wedded Euryphaessa, his own
sister, who bore him goodly children, the
rosy-armed Dawn, and fair-tressed Selene,
and the tireless Helios, like unto the Im-
mortals, who from his chariot shines on
mortals and on deathless Gods, and dread
is the glance of his eyes from his golden
helm, and bright rays shine forth from
him splendidly, and round his temples the
shining locks flowing down from his head
frame round his far-seen face, and a goodly
garment wrought delicately shines about his
body in the breath of the winds, and

848

14-19 TO HELIOS 249

stallions speed beneath him when he, cha-
rioting his horses and golden-yoked car,
drives down through heaven to ocean.
Hail, Prince, and of thy grace grant me
livelihood enough ; beginning from thee I
shall sing the race of - heroes half divine,
whose deeds the Goddesses have revealed
to mortals.

XXXI
TO THE MOON

YE Muses, sing of the fair-faced, wide*
winged Moon ; ye sweet-voiced daugh-
ters of Zeus son of Cronos, accomplished
in song I The heavenly gleam from her
immortal head circles the earth, and all
beauty arises under her glowing light, and
the lampless air beams from her golden
crown, and the rays dwell lingering when
she has bathed her fair body in the ocean
stream, and clad her in shining raiment,
divine Selene, yoking her strong-necked glit-
tering steeds. Then forward with speed
she drives her deep-maned horses in the
evening of the mid-month when her mighty
orb is full; then her beams are brightest
in the sky as she waxes, a token and a

signal to mortal men. With her once was

950

I4-20 TO THE MOON 251

Cronion wedded in love, and she conceived,
and brought forth Pandia the maiden, pre-
eminent in beauty among the immortal
Gods. Hail, Queen, white-armed Goddess,
divine Selene, gentle of heart and fair of
tress. Beginning from thee shall I sing the
renown of heroes, half divine whose deeds
do minstrels chant from their charmed lips ;
these ministers of the Muses.

XXXII
TO THE DIOSCOURI

^INO> fair-glancing Muses, of the sons of
^ Zeus, the Tyndaridae, glorious children
of fuir-ankled Leda, Castor the tamer of
ntccdd and faultless Polydeuces, These,
ttftor wedlock with Cronion of the dark
(tUnulH, she bore beneath the crests of Tay-
^rtim, that mighty hill, to be the saviours
of curthly men, and of swift ships when the
wintry breezes rush along the pitiless sea.
Thou men from their ships call in prayer
wllh Hucrifice of white lambs when they
nunmt the vessel's deck. But the strong
wind and the wave of the sea drive down
their Hhip beneath the water ; when sud-
denly appear the sons of Zeus rushing
thr()U){h the air with tawny wings, and

Htrui({htway have they stilled the tempests of

15a

The Diosairi coming to Ihe feast ol the Theoxenia

15-19 TO THE DIOSCOURI 253

evil winds, and have lulled the waves in
the gulfs of the white salt sea : glad signs
are they to mariners, an ending of their
labour : and men see it and are glad, and
cease from weary toil. Hail ye, Tyndaridae,
ye knights of swift steeds, anon will I be
mindful of you and of another lay. ,

XXXIII

TO DIONYSUS

OOME say that Semele bare thee to Zeus
^ the lord of thunder in Dracanon, and
some in windy Icarus, and some in Naxos,
thou seed of Zeus, Eiraphiotes ; and others
by the deep-swelling river Alpheius, and
others, O Prince, say that thou wert born
in Thebes. Falsely speak they all : for the
Father of Gods and men begat thee far
away from men, while white-armed Hera
knew it not. There is a hill called Nys£,
a lofty hill, flowering into woodland, far
away from Phoenicia, near the streams of
^gyptus. . . .

'< And to thee will they raise many statues in
the temples : as these thy deeds are three, so
men will sacrifice to thee hecatombs every
three years." *

^ There is a gap in the text Three deeds of Dionysus must
have been narrated, then follows the comment of Zeus.

a54

I6-2I TO DIONYSUS 255

So spake Zeus the counsellor, and nodded
with his head. Be gracious, Eiraphiotes, thou
wild lover, from thee, beginning and ending
with thee, we minstrels sing: in nowise is
it possible for him who forgets thee to be
mindful of sacred song. Hail to thee,
Dionysus Eiraphiotes, with thy mother
Semele, whom men call Thyone.

THE END

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Edinburgh ^ London

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1991

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Full text of "The Homeric Hymns: A New Prose Translation and Essays, Literary and Mythological"

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